6. 


Srom  t^e  fei6rari?  of 
(pxofmox  ^iffiam  Jgenrj?  (Breen 

(jSequeat^e^  61?  ^im  fo 
t^e  &i6rarg  of 

(Princeton  t^eofogicaf  ^eminarjp 

BX  9178  .E78  S4  1873 
Erskine,  Ralph,  1685-1752. 
Sermons 


S  E  R  M  0  j!(  S 


BY 


REV    RALPH  ERSKINE  A.  M. 


SELECTED   FROM  THE  BRITISH   EDITIONS   OF  1777  AND   1821, 


WITH     A    PREFACE. 
BY     THE     RKV.     STEPHEN     H.     TYNG,     D.D 

SECTOR  OF  ST.  GEORGE'S  CHURCH,  NEW  YORK. 


0  I  u  m  £    ^  £  c  0  n  b . 


'jjlrace   6ewith   all  them  who  love   f, he   Lord   Jesus    Christ 
in    sincerity.''  —  Eph.    vi.    24. 


OFFICE    FOR    THE    SALE   OF 

THE    LEIGHTON    PUBLICATIONS. 

AT      THE      DEPOSITORY      OF 

THE    PROTESTANT    EPISCOPAL    BOOK    SOCIETY, 

OP 

PHILADELPHIA. 

1225    SANSOM    STREET. 
MDCCCLXXIII. 


"TAKE  HEED  UXTO  THYSELF,  AND  U^"xO  THE 

DOCTKINE;  C0:N'TINUE  IN  THEM:  FOR  IX  DOING 

THIS  THOU  SHALT  BOTH  SAVE  THYSELF,  AND 
THEM  THAT  HEAR  THEE." 

I  TIMOTHY  iv.l6. 


CONTENTS    VOL.  II. 


Pag« 

SEEM  ON    XXII. 

THE  MILLITANT'S   SONG;  or,  the  believer's  exercise  while  here  below,       -       5 
^^ I  will  sine/ of  mercy  and  judgment :   unto  thee   0  Lord,  will  I 
sing.'" — Psalm  ci.  1. 

SEEM  ON    XXIII. 

THESWORDOF  JUSTICE  AWAKENED  AGAINST  GOD'S  FELLOW,     -        -     54 
"  Awake,  0    sword  against   my   shepherd,  and   against  the  man 
that  is  my  fellow,  saith  the  Lord  of  hosts.^' Zech.  xiii.  7. 

SEEM  ON    XXIV. 

THE  HARMONY  OF  THE  DIVINE  ATTRIBUTES,  displayed  in  the  redemp- 
tion and  salvation  of  sinners  by  Jesus  Christ,  -        ....         117 

^'  Mercy  and  truth  are  met  together  ;  righteousness  and  peace  have 
lissed  each  other.'' ^ — Psalm  Ixxxv.  10. 

SEEMONS    XX  Y.— X  XVIII. 

LAW-DEATH,  GOSPEL-LIFE  ;  or,  the  death  of  legal  righteousness,  the  life  of 

gospel  holiness,        -------..-164 

CSubstance  of  four  sermons.  J 

"/  through  the  law  am  dead  to  the  law,  that  I  might  live  unto 
God.'"  Gal.  ii.  19. 

SEEMON    XXIX. 

FAITHFULNESS  UNTO  DEATH,  crowned  with  eternal  life,       -        -        -        253 

^'  Be  thou  faithful  unto   death,  and  I  will  give   thee    a    crown  of 
life."— Rev.  ii.  10. 

SEEMONS    XX  X.— X  XXI. 

THE  BELIEVER'S   INTERNAL  WITNESS  ;  or,  the  certain   evidence  of  true 

faith, 282 

"  He  that  bdieveth  on  the  Son  of    God,  hath  th     wifiies,^  in  him- 
self." 1  John  V.  10. 


IV  CONTEXTS. 

SERMON    XXXII. 

THE  HAPPY  HOUR  OF  CHRIST'S  QUICKENING  VOICE,         -        -        -        322 

"  Verily,  verily,  I  say  unto  you,  The  how  is  coming,  and  now  is, 
when  the  dead  shall  hear  the  voice  of  the  Son  of  God:  and  they  that  hear 
shall  live.'' — John  v.  25. 

SERMON    XXXIII. 

THE  MOUNTING  CHRISTIAN;  or,  the  Eagle-winge'l  believer,  -        -        -         352 
"  They  shall  mount  up  with  wings  as  eagles." — Isaiah  xl.  31. 

SERMON    XXXIV. 

THE  BEST  SECURITY  FOR  THE  BEST  LIFE  ;  or,  a  life  hid  with  Christ  in 

God, 375 

"  Your  life  it,  hid  with  Christ  in  God." — Col.  iii.  3. 

SERMON    XXXV. 

THE  REPOSE  AND  REPAST  OF  FAITH,  under  the  shady  and  fruitful  tree  of 

life, 410 

^^  I  sat  down  under  his  shadow  with  great  delight,  and  his  fruit 
was  sweet  to  my  taste." — Song  ii.  3. 

SERMON    XXXVI. 

SELF-CONCEITED  PROFESSORS  DISSECTED,  and  foiind  not  washed  from 

their  impurity,         -         ..-..-...         447 

"  There  is  a  generation  that  are  pure  in  their  oivn  eyes,  and  yet  is 
not  washed  from  their  filthiness." — Prov.  xxx.  12. 

SERMONS    X  X'X  V  I  I.— X  XXIX. 

THE  DUTY  OF  RECEIVING  CHRIST,  and  walking  in  him,  opened,   -        -        461 
"  As  ye  have  therefore  received  Christ  Jesus  the  Lord,  so  walk  ye 
in  him." — Col.  ii.  6. 


OF    THE 

KEY.    EALPH    ERSKOE,    1.  M 


SEHMioisr  XXII. 

The    Militant's    Song; 

OR;      THE      believer's      EXERCISE     WHILE     HERE 

BELOW. 

[THANKSGIVING-DAY    SERMON,    JULY,    1723.] 

"  I  will  sing  of  mercy  and  judgment:  unto  thee,  0   LORD,  icill  1 
singT Psalm  ci,  1. 

I  HOPE,  the  subject  I  am  here  in  providence  directed  to,  will 
natively  lead  us,  if  the  Lord  bless  it,  to  a  suitable  exercise  upon  a 
thanksgiving-day  after  a  communion ;  even  with  gratitude  of  soul 
to  sing  the  praises  of  a  God  in  Christ,  and  that  whether  we  have 
met  with  a  smile  or  a  frown  from  heaven,  or  both,  at  this  occasion. 
If  any  here  have  got  a  smile,  or  found  him  to  be  a  smiling  and  a 
present  God,  they  may  sing  of  mercy ;  if  any  here  have  got  a 
frown,  or  found  him  to  be  a  hiding  God,  they  may  sing  of  judg- 
ment ;  or,  if  any  here  have  got  both  a  smile  and  a  frown,  they 
may  sing  of  both,  and  say,  "  I  will  sing  of  mercy  and  judgment : 
unto  thee,  O  Lord,  will  I  sing." 

The  words  contain  the  psalmist's  holy  resolution  to  praise  and 
glorify  God  for  all  his  dispensations  towards  him,  now  that  he  was 
advanced  to  the  kingdom  of  Israel :  and  in  them  you  may  shortly 
notice.  The  sweet  work  that  is  resolved  upon,  namely,  to  "  sing." 
The  sweet  singer  that  thus  resolves,  namely,  David  ;  "  I  will  sing." 
The  sweet  subject  of  the  song,  namely,  mercy  and  judgment.     The 

[5] 


6  THEMILITAXTSSONG. 

sweet  object  of  tliis  praise,  and  the  manner  in  wliicli  he  would  sing 
it ;  "  Unto  THEE,  0  Lord,  will  I  sing." 

The  sweet  work  that  is  resolved  upon,  namely,  to  "  sing."  It 
is  the  work  of  heaven,  and  a  very  fit  work  after  a  communion,  to 
sing  a  song  of  praise  to  God,  in  the  manner  which  we  may  after- 
wards explain. 

The  sweet  singer  ;  "  I  will  sing."  The  title  of  the  psalm  shews 
it  was  David's,  the  man  after  God's  own  heart;  the  man  anointed 
by  the  God  of  Jacob,  and  the  sweet  psalmist  of  Israel ;  for  so  he  is 
called,  2  Sam.  xxiii.  1. 

The  sweet  subject  of  the  song,  or  the  matter  of  it,  namely, 
"  mercy  and  judgment."  God's  work  towards  his  people  is 
checkered  work ;  a  mixture  of  inerey  and  judgment :  and  when  he 
exercises  us  with  both,  it  is  our  duty  to  sing  of  both,  and  to  be 
suitably  affected  with  both ;  whether  our  circumstances  be  joyful 
or  sorrowful,  still  we  must  give  glory  to  God  ;  and,  in  every  thing 
give  thanks :  neither  the  laughter  of  a  prosperous  condition,  nor 
the  tears  x)f  an  afflicted  condition  must  put  us  out  of  tune  for  the 
sacred  songs  of  praise. 

The  sweet  object  of  this  praise,  and  the  manner  in  which  he  re- 
solves to  sing  it,  "  Unto  thee,  O  Lord,  will  I  sing."  It  is  in  the 
most  solemn  manner  that  he  addresses  the  Lord  Jehovah,  Father, 
Son,  and  Holy  Ghost,  and  dedicates  his  song  to  the  praise  of  a 
God  in  Christ ;  "  Unto  thee,  0  Lord,  will  I  sing."  But  I  refer 
the  further  explication  to  the  prosecution  of  a  doctrine  from  the 
words. 

Observ.  That,  as  the  people  of  God  hath  both  mercy  and  judg- 
ment in  their  lot  in  this  world ;  so,  from  both  they  may  have 
matter  of  a  song  of  praise  unto  God. 

They  have  occasion  in  this  world  to  sing  both  of  mercy  and 
judgment.  "We  find  the  psalmist  frequently  singing  both  of  mercy 
and  judgment ;  as  Psalm  xxx.  6 — 9,  Psalm  xlii.  7,  11.  You  have 
an  elegant  description  of  the  lot  of  God's  people,  while  here,  as 
consisting  both  of  mercy  and  judgment,  and  so  affording  occasion 
to  sing  of  both,  2  Cor.  vi.  8,  9,  10 ;  where  you  will  see  the  blink 
and  the  shower ;  the  mercies  and  judgments  that  are  in  their  lot ; 
how  God  hath  set  the  one  over  against  the  other ;  By  honour  and 
dishonour,  by  evil  report  and  good  report,  etc.  Thus  they  have 
occasion  to  sing  botli  of  mercies  and  crosses,  while  they  find  the 
I>ord  supporting  them  under  trials,  and  rememxbering  mercy  in  the 
midst  of  wrath,  and  making  all  things  work  together  for  good  to 
taern;    'I  will  sing  of  mercy  and  judgment:  unto  thee.  0  Lord, 


THE     militant's     SONG.  7 

will  I  siug."  The  Chaldee  paraphrase  of  this  text  is  remarkable, 
and  suitable  to  the  doctrine  I  have  raised  from  it,  namely,  it  is  as 
if  the  psalmist  had  said,  "  If  thou  bestowed  mercies  upon  me :  or 
if  thou  bringest  any  judgment  upon  me ;  before  thee,  0  Lord,  will 
I  sing  my  hymn  for  all." 

The  method  I  propose,  for  prosecuting  this  doctrine,  through 
divine  aid,  is  the  following, 

I.  I  would  speak  a  little  of  the  mercies  that  the  people  of  God 
meet  with ;  and  what  it  is  in  these  that  affords  them  matter  of  a 
song  of  praise. 

II.  I  would  speak  a  little  of  the  judgments  they  are  tristed  with; 
and  what  it  is  iu  judgment  that  may  be  matter  of  a  song  of  praise 
to  God. 

III.  What  this  .singing  imports;  and  how  we  are  to  sing  of 
mercy  and  judgment :  where  we  may  notice  what  is  imported  in 
the  psalmist's  resolution,  and  the  manner  of  expressing  it ;  "I  will 
sing  of  mercy  and  judgment  ;  unto  thee,  O  Lord,  will  I 
sing." 

IV.  Why  it  is  so  ordered  of  the  Lord,  that  his  people  are  made 
to  sing,  both  of  mercy,  and  of  judgment. 

V.  Draw  some  inferences  for  the  application. 

I.  I  am  first  to  speak  a  little  of  mercy,  of  which  they  ought  to 
sing ;  and  here  I  would  shew,  What  this  mercy  is ;  and.  What  it 
is  in  mercy  that  may  be  matter  of  a  song,  or  afford  ground  of 
singing. 

What  this  mercy  is.  Mercy,  in  God,  signifies  a  propensity  or 
readiness  of  mind  to  help  and  succour  such  as  are  in  misery :  and 
it  carries  in  it  an  intense  desire,  as  God  says  of  Ephraim,  "  My 
bowels  are  troubled  for  him  ;  I  will  surely  have  mercy  upon  him," 
Jer.  xxxi.  20.  God,  to  accommodate  himself  to  our  capacity,  speaks 
after  the  manner  of  man,  ascribing  human  affections  to  himself.  I 
might  here  speak  of  the  general  mercy  of  God  towards  all,  both 
just  and  unjust :  for,  "  The  Lord  is  good  to  all :  and  his  tender 
mercies  are  over  all  his  works,"  Psal.  cxlv.  9.  He  makes  his  sun 
to  shine,  and  his  rain  to  fall  upon  good  and  bad :  and  all  should 
sing  of  his  mercy,  if  it  were  no  more  but  for  life,  and  health,  and 
strength  from  him.  There  are  some  common  gifts  that  all  men 
have  from  him,  and  some  common  graces  that  some  have  more 
than  others ;  but  I  speak  especially  of  special  mercies ;  and  indeed 
there  are  of  these,  that  the  visible  church  hath,  besides  the  rest  of 
the  world,  even  the  wicked  among  them;  and,  if  they  could,  they 


8  THE     militant's     SONG. 

should  sing  of  these  mercies ;  such  as,  their  hearing  the  gospel, 
and  the  joyful  sound ;  their  getting  the  offer  of  Christ,  and  salva- 
tion through  him:  but  I  speak  mainly  of  the  special  mercies, 
that  bear  the  stamp  of  his  everlasting  love  towards  his  chosen  and 
hidden  ones :  mercy  bred  in  Grod's  breast  from  all  eternity,  where- 
by he  made  choice  of  some  of  the  fallen  mass  of  mankind  in 
Christ,  who  is  the  channel  wherein  this  mercy  does  flow  in  various 
streams :  and  I  shall  mention  a  few  of  these,  for  there  would 
be  no  end  of  speaking,  to  mention  all  that  might  be  said,  or  yet  to 
enlarge  upon  all  that  may  be  mentioned. 

There  is  the  mercy  of  Grod,  in  sending  Christ  to  be  the  Saviour. 
We  find  the  angels  singing  of  this  mercy,  Luke  ii.  11,  14,  saying, 
"  Unto  you  is  born  this  day,  in  the  city  of  David  a  Saviour  ;" 
"  Glory  to  God  in  the  highest,  and  on  earth  peace,  and  good-will, 
toward  men."  Good- will  and  mercy  towards  man,  because  there 
is  peace  on  earth,  and  reconciliation  through  Christ,  who  brings 
m  glory  to  God  in  the  highest ;  "  God  so  loved  the  world,  that  he 
gave  his  only  begotten  Son,  that  whosoever  believeth  in  him 
should  not  perish,  but  have  everlasting  life,"  John  iii.  16.  It  is 
indeed  a  so  without  a  such  ;  a  love  without  a  parallel :  here  mercy 
shines. 

There  is  mercy  in  the  death  of  Christ ;  see  how  the  four  and 
twenty  elders  sing  of  this  mercy ;  "  Thou  wast  slain,  and  hast 
redeemed  us  to  God  by  tliy  blood  out  of  every  kindred,  and  tongue, 
and  people,  and  nation ;  and  hast  made  us  to  our  God  kings  and 
priests  :"  and  the  angels  join  issue  with  them,  to  the  number  of  "ten 
thousand  times  ten  thousand,  and  thousands  of  thousands.  Saying, 
with  a  loud  voice.  Worthy  is  the  Lamb  that  was  slain,  to  receive 
power,  and  riches,  and  wisdom,  and  strength,  and  honour,  and  glory, 
and  blessing,"  Rev.  v.  9 — 12. 

There  is  a  mercy  that  he  shews,  in  raising  of  Christ  from  death, 
and  in  raising  and  quickening  us  together  with  him.  We  find  the 
apostle  singing  of  this  mercy ;  "But  God  who  is  rich  in  mercy,  for 
his  great  love  wherewith  he  loved  us,  even  when  we  were  dead  in 
sins,  hath  quickened  us  together  with  Christ,"  "  and  hath  raised  us 
up  together,  and  made  us  sit  together  in  heavenly  places  in  Christ 
Jesus,"  Eph.  ii.  4,  5.  If  Christ  must  die,  he  must  conquer  death, 
that  his  people  may  be  more  than  conquerors  in  him  over  death  ; 
both  spiritual  death,  whereby  we  are  under  the  power  of  sin ;  and 
legal  death,  whereby  we  were  under  the  guilt  of  sin,  and  sentence  of 
the  law.  In  opposition  to  both  these,  the  life  of  regeneration,  and 
the  life  of  justification  is  connected  with  this  merciful  quickening 


THE     militant's     SONG.  9 

together  with  Christ ;  as  you  see,  Coh  ii.  13.  "  You,  being  dead  ia 
your  sins  and  tlie  uncircumuision  of  your  flesh,  hath  he  quickened 
together  with  him,  having  forgiven  you  all  trespasses."  O  how 
does  the  psalmist  sing  of  this  mercy  !  "  Bless  the  Lord,  O  my 
soul," — "  who  forgiveth  all  thine  iniquities  ;  who  healeth  all  thy 
diseases,"  Psalm  ciii.  2,  3. 

Th^e  is  mercy  that  he  shews,  in  cleansing  the  soul  from  the 
filth  of  sin,  as  well  as  the  guilt  thereof,  till  it  be  washed  and  made 
quite  clean  at  last.  See  how  the  saints  do  sweetly  sing  of  this 
mercy.  Rev.  i.  5,  7,  where  I  think  they  sing  both  of  pardoning  and 
purifying  mercy ;  "  To  him  that  loved  us,  and  washed  us  from  our 
sins  in  his  own  blood,"  "To  him  be  glory  and  dominion  forever 
and  ever.  Amen." 

There  is  mercy  that  he  shews,  in  adopting  such  heirs  of  hell  by 
nature,  to  be  the  children  of  God  by  grace :  and  you  may  see  how 
believers  sing  of  this  mercy ;  "  Behold,  what  manner  of  love  the 
Father  hath  bestowed  upon  us,  that  we  should  be  called  the  sons 
of  God."  1  John  iii.  1.  He  makes  them  his  children,  and  gives 
them  the  Spirit  of  adoption ;  Because  ye  are  sons,  he  hath  sent 
forth  the  Spirit  of  his  Son  into  your  hearts,  crying  Abba,  Father. 
He  gives  them  the  mark  and  seal  of  his  children,  even  the  Spirit  as 
a  Spirit  of  prayer,  and  as  a  Spirit  of  faith,  and  a  Spirit  of  love, 
working  the  love  of  God  in  our  hearts,  who  are  by  natm-e  enemies  : 
and,  O  what  mercy  is  here  ! 

There  is  mercy  that  he  shews,  in  conferring  the  high  dignity  of 
priesthood  and  royalty  upon  them;  see  how  they  sing  of  this 
mercy ;  "  To  him  that  loved  us,"^^ — "  and  hath  made  us  kings  and 
priests  unto  God,  and  his  Father"  [  or,  to  God,  even  his  Father ;  ] 
to  him  be  glory,  Eev.  i.  5,  6.  Kings  unto  God,  how  ?  Even  to 
fight  for  him  against  sin,  Satan,  and  the  world,  and  conquer  all  our 
enemies  in  his  name.  Priests  unto  God,  how  ?  Even  to  offer 
spiritual  sacrifices,  acceptable  to  God  by  Jesus  Christ ;  to  offer  our 
prayers  und  praises,  souls  and  bodies  to  him,  on  our  altar,  Jesus 
Christ.  Thus  they  are  made  kings  and  priests ;  and  therefore 
called  a  royal  priesthood :  a  priesthood  of  kings,  or  a  kingdom  of 
priests. 

There  is  mercy  that  he  shews  his  people,  in  abiding  and  standing 
by  them  in  all  difficulties,  so  as  nothing  shall  ever  be  able  to  sepa- 
rate them  from  the  favour  of  their  God.  See  how  sweetly  the 
apostle  Paul  sings  of  this  mercy ;  "  Who  shall  separate  us  from  the 
love  of  Christ?  Shall  tribulation,  or  distress,  or  persecution,  or 
famine,  or  nakedness,  or  peril,  or  sword  ?" — Nay,  "  I  am  persuaded. 


10  THE     militant's     SONG. 

that  neither  death,  nor  life,  nor  angels,  nor  principalities,  nor 
powers,  nor  things  present,  nor  things  to  come,  nor  height,  nor 
depth,  nor  any  other  creature,  shall  be  able  to  separate  us  from  the 
love  of  God  which  is  in  Christ  Jesus  our  Lord,"  Eom.  viii.  35 — 39. 
But  though  neither  death,  nor  life,  nor  angels  do  it,  yet  may  not 
sin  separate  me  from  the  mercy  and  love  of  God  ?  Indeed  it  may 
separate,  so  as  to  make  a  fearful  desertion,  but  never  so  as  to  make 
a  final  separation ;  for,  His  mercy  endm-es  forever  :  and  he  hath 
said,  I  will  never  leave  thee,  nor  forsake  thee.  He  will  visit  tLeir 
iniquity  with  the  rod, — but  his  loving-kindness  will  he  not  take 
away.  My  mercy  will  I  keep  with  him  for  evermore,  and  my 
covenant  shall  stand  fast  with  him,  Psal.  Ixxxix.  28,  32,  33. 

There  is  mercy  that  he  shews,  in  giving  many  merciful  experi- 
ences of  his  goodness  and  mercy  following  them  all  the  days  of 
their  life;  such  as  the  pslamist  sings  of,  Psalm  xxiii.  6.  It  is  true, 
the  leading  mercy  of  all,  is  God  himself,  Christ  himself,  the  Spirit 
himself;  one  God  in  three  Persons,  is  their  God;  made  over  to 
them  in  that  word,  I  "will  be  your  God.  Here  is  the  fountain -mercy 
of  all  mercies,  of  which  they  may  sing,  saying,  This  God  is  our 
God  for  ever  and  ever,  and  will  be  our  guide,  even  unto  death. 
And  indeed  to  sing  of  mercy,  is  to  sing  of  a  merciful  God :  but  as 
we  know  the  nature  of  the  fountain  by  the  sweetness  of  the  streams, 
so  we  may  take  a  view  of  some  more  of  these  streams,  under  the 
notion  of  merciful  experiences ;  and  I  name  these  following,  by 
which  a  song  of  mercy  may  be  excited. 

There  are  some  merciful  intimations  and  communications,  that 
they  sometimes  get,  to  make  thefti  sing  of  mercy.  Sometimes  he 
intimates  his  love,  saying,  I  have  loved  thee  with  an  everlasting 
love.  Sometimes  he  intimates  pardon,  saying,  I,  even  I  am  he, 
that  blotteth  out  thy  trsnsgressions,  and  will  remember  thy  sins 
no  more :  Sometimes  he  intimates  acceptance,  saying,  O  man, 
greatl}^  beloved ;  and  the  intimation  sets  them  a  wondering  and 
l^raising :  Sometimes  he  communicates  his  mind  and  his  secrets  to 
them,  The  secret  of  the  Lord  is  with  them  that  fear  him,  and  he 
will  shew  unto  them  his  covenant :  Sometimes  the  secrets  of  his 
providence ;  he  will  tell  them  what  he  hath  a  mind  to  do  with 
themselves,  and  what  he  hath  a  mind  to  do  with  such  a  friend,  and 
such  a  child,  and  such  a  land  or  church  :  Shall  I  hide  from  Abra 
ham  that  which  I  do?  Sometimes  he  communicates  himself  to 
them,  saying,  I  am  thy  God,  I  am  thy  shield ;  Fear  not,  for  I  am 
with  thee :  Sometimes  such  intimations  and  communications  are 
given,  as  make  all  their  bones  to  say,  "Wlio  is  like  unto  thee  ? 


THE    militant's    song.  11 

There  are  merciful  visits  after  desertion,  and  after  backsliding, 
that  they  sometimes  get  to  make  them  sing  of  mercy,  when  they 
have  been  heaping  up  mountains  of  sin  and  provocation  betwixt 
him  and  them ;  yet,  after  all,  he  hath  come  and  given  them  occa- 
sion to  say,  "  The  voice  of  my  beloved  !  behold  he  cometh  leaping 
upon  the  mountains,  skipping  upon  the  hills,"  Cant.  ii.  8.  The  voice 
of  my  Beloved !  O  an  exceeding  sweet  and  powerful  voice  !  It 
had  a  sound  of  heaven ;  I  thought  the  mountains  would  have  kept 
him  away,  but  I  heard  the  sound  of  his  feet  upon  the  mountains,  that 
made  my  heart  warm  toward  him  again;  I  had  departed  from  him 
by  an  evil  heart  of  unbelief,  and  I  thought  he  would  never  return ; 
but,  O  he  restored  my  soul,  and  helped  me  anew  to  wrestle  with 
him :  We  found  him  in  Bethel,  and  there  he  spake  with  us. 

There  are  merciful  accomplishments  of  promises,  that  thej 
sometimes  get,  to  make  them  sing  of  mercy.  The  Lord  sometimes 
lets  in  a  promise  with  life  and  power,  and  gives  them  a  word  on 
which  he  causes  them  to  hope.  It  may  be  he  will  give  them  a 
promise  for  themselves,  and  it  may  be  a  promise  for  their  children  ; 
such  as  that,  I  will  be  thy  God,  and  the  God  of  thy  seed ;  and 
sometimes  a  promise  for  the  church ;  such  as  that,  Upon  all  the 
glory  there  shall  be  a  defence ;  and  sometimes  he  gives  a  wonder- 
ful accomplishment  of  promises,  like  that  of  Hezekiah ;  What 
shall  I  say  ?  he  hath  both  spoken,  and  himself  hath  done  it :  He 
hath  come  to  my  soul,  and  made  me  see  that  he  is  as  good  as  his 
word ;  and  that  faithfulness  is  the  girdle  of  his  loins. 

There  is  a  merciful  grant  of  all  their  desires,  that  they  sometimes 
get  to  make  them  sing  of  mercy.  As  the  desire  of  their  soul  is 
towards  him,  and  the  remembrance  of  his  name ;  so  he  satisfies  the 
longing  soul,  and  fills  the  hungry  with  good  things  ;  and  gives  them 
sometimes  a  Christ  in  their  arms,  who  is  all  their  salvation,  and  all 
their  desire  :  Delight  thyself  in  the  Lord,  and  he  will  give  thee  the 
desire  of  thy  heart.  Some  have  got  their  desires  satisfied  abundantly, 
now  and  then;  they  have  got  ail  that  they  could  desire  with  respect  to 
temporal  mercies;  all  that  they  could  desire  with  respect  to  spiritual 
mercies;  yea,  all  that  they  could  desire  within  time,  till  they  get 
an  armfull  of  him  before  the  throne. 

There  is  a  merciful  instruction  and  illumination,  tliat  they  some- 
times get,  to  make  them  sing  of  mercy  ;  The  path  of  the  just  is  as 
the  shining  light,  shining  more  and  more  unto  the  perfect  day. 
And  therefore  he  gives  them  to  learn  some  lesson  more  and  more ; 
some  gospel-lesson,  and  gospel- mystery,  that  they  were  in  the 
dark  about :  and  one  great  lesson  that  he  teaches  them  is,  even  the 


12  THE     militant's     SONG. 

difference  betwixt  the  law  and  the  gospel ;  he  teaches  them,  that 
the  law  is  holy,  just,  and  good  ;  and  how  the  gospel  crowns  the  law 
in  all  these  respects  :  he  teaches,  that  the  law  is  holy  in  its  com- 
mands, commanding  perfect  holiness,  perfect  obedience ;  and  how 
the  gospel  shews  where  this  perfect  obedience  is  to  be  had,  even  in 
Christ,  in  whom  they  have  not  only  strength  to  answer  it  as  a  rule 
of  duty  in  part,  but  perfect  righteousness  to  answer  it  as  a  cove- 
nant of  works  completely :  he  teaches  them,  that  the  law  is  just  in 
its  threatening^  the  threatening  of  eternal  death ;  and  how  the  gos- 
pel shews  where  this  threatening  has  vented  itself,  even  in  demand- 
ing and  getting  complete  satisfaction  from  Christ  the  Surety ;  and 
therefore  may  the  soul  say,  Well  is  me,  for  the  shower  of  wrath  is 
over  my  head,  and  hath  lighted  upon  the  head  of  my  Cautioner ! 
He  teaches  them,  that  the  law  is  good  in  its  promises,  nariiely, 
its  promise  of  eternal  life  to  perfect  personal  obedience:  but  withal 
he  teaches  them  by  the  gospel,  how  they  hold  their  title  to  life, 
only  in  Christ,  to  whose  perfect  obedience  now  all  the  promises  are 
made,  and  in  whom  all  the  promises  are  Yea  and  Amen.  O  what 
a  mercy  is  it  to  learn  these  lessons  in  a  saving  way ;  To  you  it  is 
given  to  know  the  mysteries  of  the  kingdom  of  God :  he  hath  hid 
these  things  from  the  wise  and  prudent,  and  revealed  them  to 
babes ;  even  so.  Father,  for  so  it  seemed  good  in  thy  sight. 

There  are  merciful  sensible  enjoyments,  which  they  sometimes 
get,  to  make  them  sing  of  mercy :  sometimes  they  get  sensible 
sights  of  his  glory,  and  that  in  a  way  of  believing ;  Said  I  not  > 
unto  thee,  If  thou  wouldst  believe,  thou  shouldst  see  the  glory  of 
God  ?  O  says  the  man,  I  found  faith  to  be  the  hardest  thing  in 
the  world,  and  yet  he  made  me  find  it  to  be  the  easiest  thing  in  the 
world,  when  he  carried  me  on  the  wings  of  the  Spirit  of  faith  ;  and 
by  faith  I  saw  his  glory,  and  the  glory  of  God  in  the  face  of  Jesus. 
When  I  speak  of  sensible  sight,  do  not  mistake  me;  for  I  know 
that  faith  and  sight,  or  faith  and  sense,  differ  in  several  respects, 
which  I  am  not  now  to  open ;  and  yet  faith  brings  in  a  kind  of  sense, 
it  being  the  evidence  of  things  not  seen,  and  the  substance  of  things 
hoped  for;  and  therefore,  by  a  sensible  sight,  I  mean,  the  spiritual 
sense  of  seeing  by  faith,  and  seeing  clearly;  for  sometimes  the  man 
gets  a  sight  of  Christ,  as  clearly  as  if  he  saw  him  with  his  bodily 
eyes :  O,  says  the  man,  I  have  seen  his  fullness  and  sufficiency  ;  I 
see  his  fitness  and  suitableness  for  me ;  I  see  his  worthiness  and 
excellency  in  himself.  O  none  but  Christ,  none  but  Christ ;  as 
once  a  martyr,  standing  at  a  post,  and  having  matches  kindled 
upon  him,  and  the  flames  about  his  finger-ends,  he  clapped  his 
hands  together,  and  cried,  None  but  Christ,  none  but  Christ. 


THE     militant's     SONG.  13 

Some  men  tliey  get  sensible  tastes  of  his  goodness ;  I  sat  down 
under  his  shadow  with  great  delight,  and  his  fruit  was  sweet  to  my 
taste.  O  how  sweetly  did  I  feed  upon  the  apple-tree,  and  plucked 
off  the  apples  that  grew  upon  this  tree,  the  apple  of  imputed  right- 
eousness, the  apple  of  imparted  grace,  the  apple  of  peace,  the  apple 
of  pardon,  tlie  apple  of  assurance,  the  apple  of  joy,  the  apple 
of  contentment,  the  apple  of  love,  the  apple  of  liberty !  0  the 
sweet  fruit,  the  sweet  apples  that  grow  upon  this  tree  of  life  I  I  sat 
down  under  his  shadow  with  great  delight,  &c. 

Sometimes  they  get  a  sensible  hearing  of  his  voice  :  like  that  in 
the  Song,  "It  is  the  voice  of  my  Beloved  that  knocketh,"  Song 
V.  2.  He  knocketh  by  his  voice,  saying.  Open  to  me  my  s-ister, 
my  spouse.  O  sweet  was  his  voice,  when  he  said  to  me,  I  will 
never  leave  thee,  nor  forsake  thee !  How  sweet  was  his  voice, 
when  he  said.  Be  of  good  cheer,  thy  sins  are  forgiven  thee  !  when 
he  said  a  word  like  that  of  the  angels.  Fear  not,  Mary,  for  thou 
hast  found  favor  with  God !  Did  not  my  heart  burn  within  me, 
when  he  talked  with  me  by  the  way  ?  In  such  a  word,  and  at 
such  a  sacrament,  and  such  an  ordinance,  and  such  a  duty  ?  Never 
man  spake  like  this  man.  It  was  the  voice  of  a  God  that  I  heard ; 
for  it  was  with  such  a  glance  of  glory,  as  set  my  heart  all  in  a  flame 
.of  fire. 

Sometimes  they  get  a  sensible  smell  of  his  ointments.  0  !  his 
name  has  a  smell  of  heaven ;  for,  because  of  the  savour  of  his  good 
ointment,  his  name  was  an  ointment  poured  forth,  O !  his  gar- 
ments had  a  smell  of  heaven ;  all  his  garments  smell  of  aloes, 
myrrh,  and  cassia,  out  of  the  ivory  palaces.  The  garment  of  his 
righteousness  had  a  smell ;  it  is  a  sacrifice  of  a  sweet  smelling 
savour ;  and  the  perfume  thereof  puts  away  the  stinking  smell  of 
sin :  the  garment  of  his  graces  had  a  smell,  when  the  Spirit 
breathed  upon  them,  and  the  north  and  south  wind  awakened,  the 
spices  sent  forth  a  pleasant  smell ;  when  the  Spirit  warmed  my 
cold  heart  in  duties,  and  fire  from  heaven  kindled  the  sacrifice, 
then  it  mounted  up  to  heaven,  like  a  pillar  of  smoke,  per- 
fumed with  myrrh  and  frankincense,  and  all  the  powders  ol 
the  merchant. 

Sometimes  they  get  a  sensible  feeling  of  his  power ;  they  have  felt 
a  sweet  power  coming  along  with  the  word,  the  sacrament,  the  prayer, 
the  duty,  that  hath  set  a  lawful  captive  at  liberty,  and  loosed  their 
bands;  Truly  I  am  thy  servant,  thou  hast  loosed  my  bands, 
Psal.  cxvi.  16.  O  says  the  man.  At  such  a  time  I  am  quit  of  the 
band  of  fear,  I  am  quit  of  the  band  of  unbelief,  I  am  quit  of  the 


14  THE     militant's     SONG- 

band  of  doubts,  I  am  quit  of  the  band  of  corruption  ;  a  power  liatli 
come,  and  knocked  off  my  fetters :  I  felt  his  hand  passing  through 
the  hole  of  the  door  of  my  heart,  and  my  bowels  were  moved  for 
him ;  he  said  to  me,  as  it  were  to  unbelieving  Thomas,  Eeach  hither 
thy  hand,  and  put  it  into  the  hole  of  my  side,  and  let  my  wounds 
silence  all  your  faithless  fears,  discouragements,  and  jealousies  ; 
and  I  was  obliged  to  cry  out.  My  Lord,  and  my  God.  I  thought 
he  took  me,  as  it  were,  by  the  hand,  as  he  did  Peter  upon  the 
water,  ready  to  sink,  saying,  0  why  didst  thou  doubt  ?  He  shed 
abroad  his  love  upon  my  heart  so  sweetly,  that  I  could  doubt  no 
more.  I  could  have  been  content  that  the  valley  of  vision  had 
been  my  burial-place,  and  that  I  had  never  gone  back  to  the  world 
again ;  for  his  love  ravished  my  heart,  and  struck  the  bottom  out 
of  all  my  doubts  and  fears :  I  got  all  my  backslidings  healed ;  I 
got  all  my  prayers  answered ;  I  got  my  burdens  eased  ;  I  got  grace 
to  pour  out  my  soul  into  his  bosom ;  I  got  grace  to  bring  all  my 
corruptions  to  him,  to  be  dashed  to  pieces ;  I  got  grace  to  creep 
into  his  heart,  and  hide  myself  in  his  wounds  ;  I  got  grace  to  cast 
all  my  burdens  over  upon  him,  and  my  heart  was  lightened  ;  and 
my  soul  was  more  eased  and  pleased,  than  if  I  had  been  a  crowned 
emperor  of  all  the  kingdoms  of  the  world. — These  are  some  of  the 
merciful  experiences  that  sometimes  they  will  get,  to  make  them 
sing  of  mercy.  I  might  have  mentioned  many  more  to  this 
purpose,  both  of  ordinary  and  extraordinary  mercies ;  but  I 
go  on. 

To  the  second  question  here  proposed.  What  it  is  tN"  mercy 
that  affords  ground  of  singing? 

The  freeness  and  undeservedness  of  the  mercy,  makes  them 
sing  of  mercy:  when  the  man  deserves  hell,  and  the  just  sentence 
of  the  law  to  be  past  against  him,  mercy  comes  and  takes  hold  of 
him.  What  is  the  cause  of  mercy  ?  Tliere  is  nothing  in  man 
to  merit  it  but  misery;  which  is  indeed  the  occasion  that  God 
takes,  to  manifest  his  mercy  through  Christ ;  but  yet  misery  can 
not  be  the  cause  of  mercy ;  for  neither  merit  nor  misery  can  be 
considered  here  to  have  any  casual  influence,  it  is  just  absolute 
sovereignty ;  It  is  not  of  him  that  willeth,  nor  of  him  that  run- 
neth, but  of  God  that  sheweth  mercy.  Sovereign  mercy  is  a  thing 
that  can  neither  be  obtained  by  any  good,  nor  hindered  by  any 
evil  about  us  ;  he  gives  no  account  of  his  dealings :  "I  will  have 
mercy  on  whom  I  will  have  mercy."  He  loves,  and  we  shall  be 
loved:  let  all  our  high  imnginations  and  proud  reasonings  strike 
sail  to  the  sovereignty  of  free  grace.     O  shall  I  not  sing  of  mercy, 


THE     militant's     SONG.  15 

tliat  wlien  I  deserved  a  liell,  I  got  a  heaven !  I  deserved  eternal 
death,  and  I  got  a  sweet  view  of  eternal  life !  This  accents  the 
praises.     0  what  am  I, — that  thou  hast  brouglit  me  hitherto  ? 

The  unexpectedness  of  the  mercy,  makes  them  sing  of  mercy ; 
O  !  when  I  was  expecting  a  frown,  I  got  a  smile  ;  when  I  was  ex- 
pecting nothing  but  wrath,  I  got  a  glance  of  love ;  instead  of  a 
stroke  of  vengeance,  I  got  a  view  of  glory.  Hezekiah  got  a  mes- 
sage of  death,  and  was  looking  for  it,  when  he  got  the  news  of  life, 
and  it  made  him  sing  of  mercy,  Isaiah  xxxviii.  15.  The  mercy  of 
God  is  surprising  mercy;  some  have  gone  disconsolate  and  cast 
down  to  an  ordinance,  and  ere  ever  they  were  aware,  their  souls 
nave  got  something,  which  hath  caused  them  to  cry,  O !  is  this  the 
manner  of  man,  0  Lord  ?  Some  have  gone  to  a  closet,  or  a  field, 
or  a  barn,  or  perhaps  to  a  dike-side,  with  little  or  no  expectation ; 
but  behold  they  have  been  surprised  with  an  armfull  of  heaven  : 
perhaps  at  such  a  sermon,  they  have  been  surprised  with  a  word 
of  love  on  the  back  of  deep  humiliation,  or  desertion  :  a  word,  like 
a  live-coal,  hath  been  cast  in,  and  set  their  breast  on  fire,  and  their 
heart  in  a  flame. 

The  seasonableness  of  the  mercy;  makes  them  sing  of  mercy ;  for, 
he  comes  with  grace  to  help  in  time  of  need ;  I  was  brought  low, 
and  he  helped  me ;  I  was  brought  to  the  brink  of  ruin,  and  the 
border  of  despair,  when  mercy  stept  in  for  my  relief  and  comfort ; 
when  I  was  at  the  lowest  extremity,  he  stept  in,  and  made  it  the 
sweetest  time  that  ever  I  saw ;  He  brought  me  out  of  the  horrible 
pit,  and  set  my  feet  upon  a  rock,  and  put  a  new  song  in  my  mouth, 
even  praises  unto  our  Grod.  He  pitied  us  in  our  low  estate,  for  his 
mercy  endureth  for  ever. 

The  greatness  and  riches  of  the  mercy,  makes  tliem  sing,  saying, 
"  O  how  great  is  thy  goodness,  which  thou  hast  laid  up  for  them 
that  fear  thee ;  which  thou  hast  wi'ought  for  them  that  trust  in 
thee  before  the  sons  of  men !"  Psalm  xxxi.  19.  We  read  of  the 
riches  of  his  mercy ;  the  exceeding  riches  of  his  grace ;  his  people 
sometimes  meet  with  exceeding  rich  favour ;  such  as  not  only  ex- 
ceeds their  worth  infinitely,  but  even  exceeds  their  sense,  exceeds 
their  thoughts,  exceeds  their  words,  exceeds  their  desires,  exceeds 
their  prayers,  exceeds  their  praises,  exceeds  all  that  they  can  ask  or 
think ;  and  this  makes  them  sing.  We  read  of  his  abundant  mer- 
cy ;  it  is  abundant  in  respect  of  its  fountain ;  for  his  mercy  is  his 
nature,  and  must  be  infinite :  it  is  abundant  in  respect  of  its 
streams,  as  it  is  let  out  abundantly  towards  the  object  thereof:  it 
is  abundantly  great  in  respect  of  its  various  kinds,  temporal  mercy, 


16  THE     militant's     SOXG. 

spiritual  mercy,  eternal  mercy  ;  temporal  mercy  makes  tliem  sing, 
and  say,  I  am  less  tlian  tlie  least  of  all  thy  mercies ;  spiritual  mer- 
cy makes  them  sing,  and  say,  He  hath  blessed  us  with  all  spiritual 
blessings  in  heavenly  places  in  Christ  Jesus ;  eternal  mercy  makes 
them  sing  and  rejoice  in  the  hope  of  the  glory  of  God.  O  how 
abundant  are  they  in  their  kinds,  outward  and  inward  mercies ! 
Outward  mercies  are  abundant :  O  the  mercy  that  attended  my 
birth,  education,  the  place  of  my  situation  in  the  world,  so  as  to  be 
brought  under  the  drop  of  the  gospel ;  my  preservation  from  in- 
numerable dangers;  my  protection,  my  provision;  he  hath  fed 
me  all  my  life  long.  Inward  mercies  are  abundant ;  the  mercy  that 
appeared  in  my  being  awakened,  convinced,  humbled,  converted, 
confirmed,  comforted,  called,  justified,  adopted,  sanctified.  O  what 
ground  of  singing  of  mercy !  It  is  great  and  abundant  in  respect 
of  the  qualities  of  it :  O  what  matter  of  singing  might  be  gathered 
out  of  the  views  of  mercy,  as  it  is  preventing  mercy,  sparing  mer- 
cy, condescending  mercy,  covering  mercy,  tender  mercy,  waiting 
mercy,  constraining  mercy,  restraining  mercy,  restoring  mercy, 
following  mercy!  Even  when  I  fled  away  from  mercy,  mercy  and 
goodness  followed  me.  But  the  bare  mentioning  of  all  would 
be  impracticable ;  O  the  greatness  of  the  mercy  of  which  they  may 
sing !  O  the  greatness  of  the  Author  of  it,  a  great  God !  If  we 
be  sived,  what  does  he  get  ?  if  we  be  damned,  what  does  he  lose? 
yet  he  shews  mercy.  O  the  greatness  of  the  object  of  it !  it  is  ex- 
tended towards  the  chief  of  sinners.  0  the  greatness  of  the  effects 
of  it !  Hereby  great  sins  are  pardoned,  great  blessings  are  con- 
ferred, great  wrath  is  averted,  and  great  salvation  is  obtained  :  O  ! 
how  can  they  but  sing  of  mercy  !  O  the  greatness  of  the  attend- 
ants and  companions  of  it !  It  makes  them  sing,  not  only  when 
they  notice  that  mercy,  but  the  contents  concomitants  of  it,  and 
what  comes  along  with  it :  how  sweetly  will  the  soul  sing,  when  it 
can  say,  I  not  only  got  such  a  mercy,  but  I  saw  God  in  it,  and 
Christ  in  it,  and  the  Spirit  in  it,  and  heaven  in  it,  and  glory  in  it ! 
0  !  how  sweet,  when  they  consider  this  favour  hath  a  necessary 
connection  with  heaven !  it  is  a  foretaste  of  what  I  shall  enjoy 
for  ever :  it  is  connected  with  God's  everlasting  love.  And 
hence. 

Not  only  the  greatness,  but  the  sweetness  of  the  mercy  makes 
them  sing.  And  there  are  two  things,  among  many  others,  that 
make  it  sweet  to  them,  namely,  the  excellency  of  the  mercy  itself, 
and  then  their  relation  to  it.  On  the  one  hand,  the  excellency  of 
the  mercy ;  How  excellent  is  thy  loving  kindness,  0  Lord  !     Thy 


THE     militant's     SONG.  17 

favour  is  better  than  life.  His  moutli  is  most  sweet,  says  the 
church :  The  words  of  his  mouth  are  sweeter  than  honey,  or  the 
honey- comb.  On  the  other  hand,  their  relation  to  the  mercy, 
contributes  to  the  sweetness  of  it ;  the  more  of  faith's  application, 
the  more  sweet.  •  O  says  faith,  there  is  a  promise,  and  it  is  mine ; 
there  is  a  pardon,  and  it  is  mine ;  there  is  a  robe  of  righteousness,  and 
it  is  mine ;  there  is  a  crown  of  glory  and  it  is  mine  ;  there  is  a  God 
and  he  is  mine ;  all  is  mine,  because  Christ  is  mine.  0  then  he 
sings  of  mercy.    But, 

To  name  no  more,  The  sureness  and  firmness  of  the  mercy  makes 
them  sing;  they  are  called  "the  sure  mercies  of  David,"  Isa.  Iv.  3. 
The  Septuagint  renders  it  as  the  apostle  does.  Acts  xiii,  34;  ra  6v<a 
Aa/xij,  the  holy,  just,  and  faithful  (ra  mga)  things  of  David.  The  mercies 
of  God  in  Christ,  our  mystical  David,  are  his  holy,  just,  and  faith- 
ful things ;  his  holiness,  justice,  and  faithfulness  are  concerned  to 
make  good  and  secure  his  mercy  to  them  that  believe.  Hence  it  is 
said  of  believing  penitents,  1  John  i.  9,  that  God  is  faithful  and  just 
to  forgive  him  his  sins.  Faithfulness  hath  a  respect  to  God's 
promise,  and  justice  a  respect  to  the  price  and  ransom  paid  by 
Christ:  and  God  hath  bound  himself;  he  is  bound  by  his  own 
faithfulness,  on  the  one  hand,  he  will  be  faithful  to  his  word  of 
promise ;  and  he  is  bound  by  his  own  justice  on  the  other  hand, 
which  is  fully  satisfied  in  Christ :  he  is  thus  obliged  to  give  out 
mercy,  and  secure  it  for  the  believer ;  this  makes  it  indeed  "  the 
sure  mercies  of  David ;"  and  so  they  are  eternally  secured,  and 
therefore  everlasting  mercies.  In  a  word,  the  thing  that  makes 
them  sing  of  mercy  is,  "When  then  they  see  the  mercy  to  bear  in  it 
the  tokens  of  God's  love  ;  when  they  find  such  a  mercy  is  not  only 
the  answer  of  praj'-er,  but  the  fruit  of  God's  electing  grace ;  when 
they  see  God's  everlasting  love  to  be  the  fountain  from  whence  it 
flows,  Christ's  everlasting  righteousness  the  channel  in  which  it 
runs,  and  the  powerful  operation  of  the  Spirit  making  the  effectual 
conveyance  and  application  of  all. — Now,  these  are  some  of  the 
mercies,  and  the  things  in  these  mercies,  both  more  ordinary  and 
extraordinary,  that  are  ground  of  singing  :  "  I  will  sing  of  mercy." 
But  to  the  other  part  of  the  song. 

II.  The  second  thing  was,  to  speak  of  the  judgments  that  the 
Lord's  people  met  with :  and  what  it  is  in  judgment  that  may  be 
matter  of  a  song  of  praise  unto  God.  To  sing  of  mercy  is  what  I 
understand,  may  you  say ;  but  how  to  sing  of  judgment,  I  want  to 
know.  Here  then  I  would  follow  the  same  method  as  in  the  former 
head,  namely,  1.  To  speak  of  some  of  these  judgments  they  may 
Vol.  II.— 2 


18  THE     militant's     SONG. 

meet  with.    2.  What  it  is  in  judgment  that  may  be  matter  of  a  song 
of  praise  to  God. 

Now,  as  to  the  first  of  these,  viz.  The  judgments  of  which  they 
are  to  sing  ;  in  order  to  clear  this,  you  would  know,  that  the  word 
judgment  hath  various  significations  in  scripture;  I  shall  name 
some  of  these. 

Judgment  sometimes  signifies  (when  spoken  with  relation  to 
man)  understanding  and  equity :  sometimes  it  signifies  understand- 
ing, and  a  faculty  of  discerning,  in  opposition  to  ignorance  ;  I  pray  . 
that  your  love  may  abound  yet  more  and  more  in  knowledge,  and 
in  all  JUDGMENT,  Phil.  i.  9,  Soinetimes  it  signifies  equity,  in  op- 
position to  injustice ;  I  know  Abraham,  that  he  will  command  his 
children  and  his  household  after  him,  that  they  keep  the  ways  of 
the  Lord,  and  do  justice  and  judgment.  Gen.  xviii.  19.  Now, 
though  the  doing  judgment  thus,  and  that  with  an  understanding 
heart,  be  one  of  the  ways  by  Avhich  we  are  to  sing  the  praises  of 
God,  and  glorif}^  him,  of  which  more  after wai-ds  ;  yet  other  things 
are  here  intended.     Therefore, 

Judgment  (when  spoken  of  with  relation  to  God)  signifies  seve- 
ral other  things ;  as. 

It  sometimes  signifies  God's  just  and  righteous  government  of 
the  world,  particularly  by  Christ  Jesus ;  "  The  Father  judgeth  no 
man,  but  hath  committed  all  judgment  unto  the  Son,"  John  v.  22. 
Righteousness  and  judgment  are  the  habitation  of  his  throne ;  and 
that  both  in  the  iron  rod,  by  which  he  takes  vengeance  on  his  ene- 
mies ;  and  in  the  golden  sceptre,  by  which  he  rules  liis  own  peo- 
ple. And  indeed,  whatever  be  intended  in  the  text,  this  govern- 
ment of  Christ  is  matter  of  a  song  of  praise ;  The  Lord  reigns,  let 
the  earth  rejoice ;  the  Lord  reigns,  let  the  earth  be  glad.     But, 

Judgment  sometimes  signifies  the  rectitude  of  Christ's  adminis- 
tration, in  his  reforming  the  world,  and  bringing  things  in  order, 
which  sin  and  Satan  had  put  into  confusion ;  so  may  that  word  be 
understood,  John  ix.  39,  "For  Judgment  am  I  come  into  thia 
world:"  and  again.  Now  is  the  Judgment  of  this  world:  now 
shall  the  prince  of  this  world  be  cast  out.  Of  this  judgment  also 
will  the  believer  sing,  when  the  Spirit  is  come  to  convince,  as  of 
sin  and  righteousness,  so  also  of  judgment ;  because  the  prince  of 
this  world  is  judged.     But, 

Judgment  sometimes  signifies  the  precepts  of  the  law,  as  ye 
know  they  are  frequently  called,  God's  testimonies  and  judgments, 
especially  Psal.  cxix.  And  when  a  man  learns  these  in  a  gospel- 
way,  they  are  matter  of  a  song  of  praise  also,  Psal.  cxix.  7,   "  1 


THE     7.1  I  LIT  ant's     SOXG.  19 

will  praise  thee  with  uprightness  of  heart,  when  I  shall  have 
learned  thy  righteous  Judgments."  Yea,  they  delight  therein, 
and  sing  of  these  judgments.  Psalm,  cxix.  54,  "  Thy  statutes  have 
been  my  songs  in  the  house  of  my  pilgrimage." 

Judgment  sometimes  signifies  the  doctrine  of  the  gospel ;  "  I  will 
put  my  Spirit  upon  him,  and  he  shall  shew  judgment  to  the  Gen- 
tiles," Matt.  xii.  18.  It  is  cited  out  of  Isaiah  xlii.  1,  He  shall 
shew  judgment  to  the  Grentiles ;  that  is.  He  will  publish  the  gos- 
pel ;  the  way  and  method  of  salvation,  which  he  came,  as  a 
Prophet,  to  teach  and  proclaim ;  as  a  Priest,  to  work  out ;  and  as  a 
King,  to  apply ;  and  if  we  should  take  judgment  in  this  sense, 
surely  all  believers  sing  of  judgment,  whenever  faith  is  in  exer- 
cise ;  for  the  gospel  is  the  song  of  the  saints ;  it  is  the  joyful  sound, 
while  with  joy  they  draw  water  out  of  this  well  of  salvation.  Psal. 
Ixxxix.  15,  Isa.  xii.  3. 

It  sometimes  signifies  the  punishment  inflicted  upon  Christ, 
when  he  substituted  himself  in  our  room ;  "  He  was  taken  from 
prison  and  from  judgment  ;"  or,  as  it  may  be  rendered,  and  as 
you  will  see  in  the  margin  of  some  of  your  Bibles,  He  was  taken 
away  BY  distress  and  judgment ; — while  "  It  pleased  the  Lord  to 
bruise  him,"  Isa.  liii.  8,  10.  0  but  this  infinitely  severe  act  of 
justice  and  judgment  against  Christ  was  an  infinite  act  of  mercy 
towards  us !  And,  as  we  had  perished  eternally,  if  we  had  not 
been  thus  judged  and  condemned  in  a  Surety ;  so  this  judgment 
executed  upon  him  is  noble  matter  of  a  song.  To  sing  of  judg- 
ment, in  this  sense,  is  one  of  the  sweetest  hymns  to  the  praise  of 
God. 

Judgment  sometimes  signifies  the  solemnity  of  the  last  day ; 
"  Behold,  the  Lord  cometh  with  ten  thousands  of  his  saints,  to  exe- 
cute Judgment  upon,  all,"  Jude,  verses  14,  15.  And  though  it 
will  be  a  day  of  terrible  vengeance  to  the  wicked  Christless  world, 
yet  the  saints  may  sing  of  joy ;  for,  the  day  of  their  redemption 
draws  near;  when  Christ,  who  is  their  life  shall  appear,  they 
shall  appear  with  him  in  glory.  Awake  and  sing,  ye  that  dwell  in 
the  dust. 

Judgment  sometimes  signifies  the  punishment  of  the  wicked  in  a 
wrathfid  manner ;  and  the  heavy  plagues  which  he  pours  out  upon 
any  person  or  people,  whether  it  be  sword,  famine,  pestilence,  or 
any  other  stroke ;  Exod.  vi.  6, 1  will  redeem  you  from  Egypt  ( says 
tlie  God  of  Israel)  "with  a  stretched-out  arm,  and  with  great 
Judgments  ;"  that  is,  with  great  plagues  and  punishments  upon  the 
Egyptians.     The  Lord  is  known  by  the  Judgments  which  he  exe- 


20  THE     militant's     SONG. 

cutetb.  And  sometimes  tlie  Lord  gives  his  clmrcli  and  people 
occasion  to  sing  of  judgment  in  this  sense,  as  Israel  did  at  the  Bed 
Sea,  after  God  had  poured  out  all  his  plagues  upon  Pharoah  and 
upon  his  proud  host ;  on  which  occasion  you  have  the  song  of 
Moses,  Exod.  xv.  In  this  sense  it  is  said,  The  righteous  shall 
rejoice  when  he  sees  the  vengeance ;  not  that  he  will  love  to  feed 
his  eyes  upon  the  blood  and  ruin  of  his  fellow  creatures,  but  rejoice 
in  that  God  is  glorified  in  the  destruction  of  his  enemies,  and  the 
salvation  of  his  church  and  people. 

Judgment  sometimes  signifies  the  chastisement  of  the  godly :  for, 
as  there  is  a  wrathful  judgment,  which  God  exercises  towards  his 
enemies ;  so  there  is  a  fatherly  judgment,  which  he  exercises 
towards  bis  friends.  In  this  sense  we  may  understand  that  word 
in  the  institution  of  the  sacrament,  even  as  it  concerns  the  godly 
themselves,  "He  that  eateth  and  drinketh  unworthily,  eateth  and 
drinketh  damnation  [or,  Judgment,  ]  to  himself,"  as  the  word  may 
be  rendered,  1  Cor.  xi.  29.  And  indeed,  as  a  believer  may  commu- 
nicate unworthily,  so  his  unworthy  communicating  may  bring  on 
him  heavy  judgments  or  chastisements  from  the  Lord;  "For  this 
cause  many  are  weak  and  sickly  among  you,  and  many  sleep," 
verse  30.  Judgment,  I  say,  signifies  some  times  fatherly  judgments 
or  chastisements :  and  thus  it  is  to  be  understood,  1  Peter  iv.  17, 
"  The  time  is  come  that  Judgment  must  begin  at  the  house  of 
God  ;"  and  in  this  sense  especially  I  conceive  judgment  to  be  meant 
in  the  text,  "  I  will  sing  of  mercy  and  Judgment  :"  So  that  by 
judgment  here  we  are  to  understand  all  the  hardships  and  sorrows 
of  a  believer's  lot,  whether  punitive  or  probative,  that  is,  whethei 
for  the  punishment  of  his  sins,  or  the  probation  of  his  graces :  all 
penal  dispensations  for  his  correction,  or  whatever  dispensations 
make  for  his  trial :  all  adversity,  sufferings,  «and  distresses  of  what- 
soever kind. 

Now  if  you  ask  more  particularly  what  these  judgments  are  ? 
I  think  they  may  be  all  reduced  to  these  four  ordinary  words, 
1.  The  judgment  of  affliction.  2.  The  judgment  of  temptation. 
8.  The  judgment  of  desertion.  4.  The  judgment  of  sin  itself,  which 
may  be  so  called,  wh^n  a  man  is  left  to  fall  into  it  for  the  punish- 
ment of  other  sins.  I  am  not  yet  come  to  shew  how  these,  or  any 
of  these,  may  afford  matter  of  a  song ;  I  am  as  yet  telling  you 
what  are  the  judgments  they  may  meet  withal.     And, 

The  judgment  of  affliction.  Many  are  the  afflictions  of  the 
righteous,  even  their  outward  afflictions :  sometimes  they  are 
afflicted  in  the  bodies,  with  sickness ;  sometimes  in  their  estate, 


THE     militant's     SONG.       '  21 

with  poverty ;  sometimes  iu  tlieir  name,  with  reproach ;  sometimes 
in  their  relations,  either  by  the  gracelessness  of  their  relations,  or  by 
their  death;  if  they  were  gracious,  then  they  are  afflicted  with 
grief  that  they  have  lost  them ;  if  they  were  graceless,  then  they 
are  afflicted  with  fear  lest  they  be  gone  to  hell ;  if  they  know  not 
whether  they  died  in  Christ  or  not,  they  are  afflicted  with  perplex- 
ity, because  they  know  not  what  is  become  of  them :  sometimes 
they  are  afflicted  in  their  families,  with  this  and  the  other  cross, 
and  disorder,  and  confusion ;  sometimes  in  their  neighbours  and 
brethren,  whether  wicked  or  godly,  from  whom  they  may  have 
trials  of  many  sorts ;  sometimes  in  the  cause  they  maintain,  and 
for  conscience  sake,  they  may  be  persecuted  and  harassed  ;  If  any 
man  will  live  godly  in  this  world,  he  must  suffer  persecution: 
through  much  tribulation  we  must  enter  into  the  kingdom  of  Grod, 
There  is  a  necessity  for  it ;  for  the  believer  here  is  like  the  tribe 
of  Manasseh,  half  on  this  side  Jordan,  in  the  land  of  the  Amorites ; 
and  half  on  the  other  side,  in  the  holy  land :  I  mean,  he  hath  both 
corruption  and  grace,  and  hence  a  necessity  of  affliction  and 
suffering ;  for  if  he  hath  any  good  in  him,  the  devil  will  surely 
gnash  at  him,  and  endeavour,  if  he  can,  to  devour  him ;  and  if  he 
hath  evil  in  him,  he  must  look  that  God  will  afflict  him.     But, 

There  is  the  judgment  of  temptation,  that  the  children  of  God 
sometimes  meet  with,  even  the  fiery  darts  of  the  devil :  for  the 
Lord  sees  fit  sometimes  to  let  Satan  loose  on  his  people;  who  will  not 
be  wanting  to  improve  any  liberty  granted  to  him,  with  his  utter- 
most power  and  policy,  as  we  see  in  the  case  of  Job.  It  is  strange 
to  read  how  Christ  was  tempted  of  the  devil.  Matt.  iv.  3 — 10. 
And  after  that,  let  none  think  strange,  that  the  followers  of  Christ 
may  be  tempted  to  deny  their  sonship ;  tempted  to  doubt  of  God's 
care ;  tempted  to  destroy  themselves ;  yea,  tempted  to  worship  the 
devil :  for,  In  all  these  things  he  was  tempted  like  as  we  are,  yet 
without  sin  ;  and  in  that  he  himself,  though  he  sinned  not,  yet  suf- 
fered, being  tempted,  he  is  able  to  succour  them  that  are  tempted. 
The  children  of  grace  may  be  tempted  to  atheism,  and  to  doubt  of 
the  being  of  a  God  ;  tempted  to  blasphemy  and  horrible  things,  that 
they  dare  not  tell  for  a  world.  It  is  said  by  the  spouse,  Song  ii.  4. 
"  He  brought  me  to  the  banqueting  house,  and  his  banner  over  me 
was  love."  Why  ?  what  is  the  meaning  of  a  banner  in  a  banquet- 
ing house  ?  A  banner  is  rather  for  a  battle  :  but  indeed.  Sirs,  here 
the  banquet  and  the  banner  go  together :  for  the  battle  many  times 
follows  the  banquet.  It  may  be,  Satan  and  corruption  are  sleep- 
ing, as  it  were  now ;  but  I  assure  you,  they  are  not  dead :   so  long 


22  THE    militant's    song. 

a6  je  have  sin,  ye  shall  have  temptations  to  sin ;  so  long  as  there  is  a 
linger  of  the  believer  out  of  heaven,  the  devil  will  be  striking  at  it. 
If  temptations  have  not  assaulted  you  already  since  the  sacrament, 
as  I  fear  they  have,  yet  be  sure  the  Philistines  will  be  upon  you. 

There  is  the  judgment  of  desertion,  which  is  yet  sorer  than  any 
of  the  former;  Thou  didst  hide  thy  face,  and  I  was  troubled. 
Sometimes  the  believer  comes  under  the  sad  loss  of  the  light  of 
God's  countenance,  and  the  sense  of  his  love ;  and  may  lose  his 
gracious  comfortable  presence  very  suddenly,  even  when  he  is  just 
opening  the  door  of  his  heart,  as  it  were,  to  let  him  in ;  "1  opened 
to  my  Beloved ;  but  my  Beloved  had  withdrawn  himself,  and  was 
gone,"  Cant.  v.  6.  Sometimes  he  loses  that  comfortable  presence 
very  unworthily,  even  in  a  fit  of  drowsiness  and  spiritual  security, 
as  in  the  same  fifth  of  the  Song,  verse  3.  Sometimes  he  loses  it 
very  long ;  "I  sought  him,  but  I  could  not  find  him ;  I  called  him, 
but  he  gave  me  no  answer."  I  went  from  duty  to  duty,  from  or- 
dinance to  ordinance,  and  yet  not  so  much  as  a  word  or  a  look  from 
him.  In  this  case,  it  cannot  but  be  a  very  melancholy  time  with 
the  believer,  when  he  goes  mourning  without  the  sun,  saying,  O 
that  I  knew  where  I  might  find  him !  O  that  it  were  with  me  as 
in  months  past !  Especially  if  he  knows  that  he  hath  not  lost  that 
presence  by  sovereignty  on  the  Lord's  part,  but  sinfully  on  his 
part,  and  that  he  hath  sinned  him  away.  How  ill  went  it  with 
Asaph,  when  he  was  forced  to  say,  "  I  remembered  God,  and  was 
troubled,"  Psalm  Ixxvii.  3.  Why  ?  he  remembered  his  own  un- 
kindness  and  ingratitude,  that  provoked  the  Lord  to  be  gone.  O  1 
it  is  not  easy  to  comfort  the  soul  in  this  case.  This  soul-desertion 
is  ordinarily  attended  with  the  want  of  life  and  for  the  perform- 
ance of  duty ;  "  Mine  iniquities  have  taken  hold  upon  me,  so 
that  I  am  not  able  to  look  up,"  Psalm  xl.  12.  His  spiritual  strength 
was  so  worn  away,  that  he  was  neither  able  to  pray  nor  praise  ;  or 
do  any  duty  with  liveliness  or  activity.  In  this  case,  the 
soul  cannot  pray  with  life  or  power ;  it  cannot  hear  with  joy  or 
profit,  it  cannot  meditate  with  any  delight  or  spirituality  ;  it  can- 
not act  with  any  freedom  or  liberty ;  it  cannot  suffer  for  God  with 
juiy  zeal,  patience,  boldness,  or  resolution.  0  what  a  judgment  is 
(i3sertion!  In  this  case,  the  soul  is  filled  sometimes  with  fearful 
hjTprehensions  of  the  wrath  of  God,  and  everlasting  vengeance; 
though  believers  be  secured  against  this,  by  the  oath  of  God,  the 
blood  of  Christ,  and  the  seal  of  the  Spirit;  yet,  under  unbelief, 
temptation,  and  desertion^  they  may  have  fearful  apprehensions 
of  it,  and  that  for  their  correction  for  their  sins ;  for,  though  he 


THE     militant's     SONG.  23 

pardon  their  iniquity,  he  will  take  vengeance  on  their  inventions. 
Here  the  believer  may  be  afraid  of  terrible  judgments  ;  "  My  llesj 
trenibicth  for  fear  of  thee,  and  I  am  afraid  of  thy  judgments," 
Psalm  cxix.  120.  He  may  sometimes  be  afraid,  lest  God  lay  open 
the  iilthiness  and  wickedness  of  his  heart  to  the  world,  and  make 
nim  a  reproach  and  a  scandal  to  the  godly  and  the  wicked ; 
this  made  the  psalmist  pray,  O  make  me  not  the  reproach  of  the 
foolish :  let  none  that  fear  thy  name  be  ashamed  for  my  sake. 
Sometimes  he  may  be  afraid  lest  God  strike  him  suddenly  witli  a 
visible  and  signal  judgment,  and  take  him  oft'  the  stage  in  a  terri- 
ble manner ;  hence  says  David,  Take  me  not  away  in  thy  wrath. 
Sometimes  he  may  be  afraid  lest  he  be  the  Jonas  that  hath  raised, 
or  may  raise  the  storm  of  God's  wrath  against  the  family,  the  con- 
gregation, the  church,  the  land  where  he  lives  :  the  apprehensions 
of  this  nature  may  be  grievous  aud  perplexing,  and  create  a  multi- 
tude of  thoughts  within  him ;  yea,  in  this  deserted  case,  he  may 
be  filled  with  the  terrors  of  God,  and  the  arrows  of  the  Almighty 
drinketh  up  his  spirit.  Job  vi.  4.  They  may  be  brought  to  that 
pass,  that  the  sorrows  of  hell  compass  them  about  so  as  they 
choose  strangling  and  death  rather  than  life  ;  and  yet  all  this  may 
be  in  a  way  of  fatherly  judgment,  for  the  punishment  of  their 
sins ;  as  David's  bones  were  broken  for  his  murder  and  adultery  : 
though  sometimes  he  hath  done  it  in  sovereignty  ;  yet  the  terrors 
of  the  Lord  may  bring  them  the  length  of  distraction;  "While 
I  suffer  thy  terrors  I  am  distracted,"  Psalm  Ixxxviii.  15.  0  what 
a  storm  is  this  !  Desertion  may  come  to  a  great  height,  and  bring 
along  with  it  dreadful  storms  of  fear,  terror,  and  distraction.  It 
may  be,  your  mountain  is  standing  strong,  believer ;  but  look  to 
yourself)  and  beware  of  God-provoking  sins,  for  he  may  hide  his 
face,  and  then  be  sure  ye  shall  be  troubled.  Manj^,  under  sensible 
enjoyments,  are  like  a  man  in  a  meadow,  the  sun  shining  upon  him, 
and,  or  ever  he  is  aware,  the  mist  comes  about  him,  and  he  knows 
not  where  he  is.  There  may  come  a  mist  about  your  soul,  that  you 
will  hardly  know  where  you  are,  or  where  you  have  been,  or 
whether  your  former  experiences  have  been  any  thing  but  a  dream. 
However,  this  is  one  of  the  judgments  that  the  people  of  God  may 
meet  with. 

There  is  the  judgment  of  sin,  which  is  worst  of  all,  and  hath  the 
nature  of  a  judgment ;  when  God  lets  the  man  fall  into  one  sin  for 
the  punishment  of  another,  as  he  may  do  even  with  his  own,  when 
his  fatherly  anger  burns  hotly  against  them ;  this  is  the  saddest 
judgment  and  severest  chastibcment  tbat,  1  think,  a  child  of  God 


24  THE     MILITANTS     SONG. 

can  meet  with :  and  it  would  seem  that  David's  adultery  was  thus, 
in  part,  chastised,  by  letting  him  fall  into  murder ;  and  Peter's 
pride  and  self-confidence,  by  letting  him  fall  into  a  threefold  denial 
of  his  Lord  and  Master ;  and  thus  he  may  do  till  the  time  of  re- 
storing their  souls,  which  he  hath  determined,  shall  come.  O  how 
ill,  how  dreadfully  ill  does  it  go  with  the  children  of  God,  when 
they  are  brought  to  that  pitiful  complaint,  "  0  Lord,  why  hast 
thou  made  us  to  err  from  thy  ways,  and  hardened  our  heart  from 
thy  fear,"  Isa.  Ixiii.  18.  And  when  led  captive  by  sin,  Satan,  and 
an  evil  heart ;  by  the  lust  of  the  eye,  the  lust  of  the  flesh,  and  the 

pride  of  life. Thus  I  have  told  you  some  of  these  judgments 

that  the  people  of  God  may  meet  with. 

Now  the  second  question  upon  this  head,  was.  What  it  is  in  or 
about  judgment,  that  may  afford  matter  of  singing,  or  of  a  song 
of  praise  ?  And  now,  some  may  be  thinking,  0  Sir,  these  judg- 
ments you  have  been  speaking  of,  are  just  the  things  that  mar  all 
my  singing,  and  it  will  be  strange,  if  there  be  any  matter  of  sing- 
ing, notwithstanding  of  these ;  for  if  these  be  the  judgments,  what 
can  be  the  song  or  ground  of  singing,  when  they  afford  such 
ground  of  sighing  and  lamentation  ?  I  shall  endeavour  to  shew 
you,  upon  what  grounds  the  sovereign  Lord  may  even  make  these 
things  matter  of  a  song  of  praise.     And, 

Say  you.  What  ground  to  sing  of  judgment  may  a  child  of  God 
have,  when  affliction  is  the  judgment?  Indeed,  No  affliction  of 
itself  is  joyous,  but  grievous ;  but  the  Lord  can  bring  meat  out  of 
the  eater,  and  sweet  out  of  the  strong ;  and  a  sweet  song  out  of  a 
sad  stroke  and  affliction :  Hence  David  sings  of  affliction,  and  says, 
"It  is  good  for  me  that  I  have  been  afflicted,  that  I  might  learn 
thy  statutes,"  Psal.  cxix.  71.  Now,  there  is  ground  to  sing  of 
judgment,  when  affliction  is  not  in  wrath,  but  in  love ;  when  it 
comes  not  from  a  wrathful,  but  a  fatherly  judge ;  when  it  is  not 
satisfactory,  but  castigatory ;  when  it  is  not  to  satisfy  divine  jus- 
tice, but  to  correct  vicious  habits ;  when  it  is  not  expiatory,  but 
exprobatory ;  when  it  is  not  to  expiate  sin,  but  to  prove  grace : 
''  That  the  trial  of  your  faith,  being  much  more  precious  than  of 
gold  that  perishfcth,  though  it  be  tried  with  fire,  might  be  found 
unto  praise  and  honour  and  glory  at  the  appearing  of  Jesus 
Christ,"  1  Pet.  i.  7.  That  Christ  drank  all  the  wrath  out  of  the 
cup  of  affliction,  and  left  nothing  behind  but  love  for  his  people  to 
drink,  O  what  matter  of  song  is  here  !  For,  "  Being  now  justified 
by  his  blood,  we  shall  be  saved  from  wrath  through  him,"  Eom. 
V.  9. — There  is  ground  to  sing  of  judgment,  when  affliction  is  at- 


THE     militant's     SONG.  25 

tended  witb  instruction,  even  saving  instruction :  to  this  purpose 
the  psalmist  sings,  Blessed  is  the  man  whom  thou  chastenest,  and 
teachest  out  of  thy  law. — "When,  by  affliction,  a  man  comes  to 
learn  the  sinfulness  of  sin,  and  the  evil  of  it ;  the  emptiness  of  the 
creature,  and  the  vanity  of  it ;  and  the  fullness  of  Christ,  and  his 
all-sufficiency.  0  when  the  God  of  heaven  does  famish  all  our 
gods  on  earth,  and  starve  us  as  to  creature-comforts,  to  make  us 
hanger  after  the  fullness  and  sweetness  of  Christ.  What  matter 
of  singing  is  this ! — There  is  ground  to  sing  of  judgment,  when 
affliction  makes  us  conform  to  the  Lord  Jesus  Christ,  who,  as  he 
suS'ered  for  us,  so  he  left  us  an  example  that  we  should  follow  his 
steps  :  surely,  to  be  herein  confoimed  to  the  Son  of  God,  who  en- 
dured the  contradiction  of  sinners  against  himself,  is  ground  of 
singing. — Again,  there  is  ground  to  sing  of  judgment,  when  afflic- 
tion tends  to  the  destruction  of  sin ;  For  by  this  shall  the  iniquity 
of  Jacob  be  purged,  and  this  is  all  the  fruit  to  take  away  his  sin. — 
When  it  tends  to  gain  the  heart  more  to  God,  and  wean  the  heart 
from  the  world,  and  all  the  things  of  the  world,  and  lusts  of  the 
world ;  and  is  a  fire  to  remove  the  dross,  and  a  file  to  remove  the 
rust. — Again,  there  is  ground  to  sing  of  judgment,  when  afflictions 
are  badges  of  honour ;  when  they  are  signs  of  love ;  For  whom 
the  Lord  loves  he  chastens  :  when  they  are  marks  of  sonship ;  for. 
He  scourges  every  son  whom  he  receives ;  and,  "If  ye  be  without 
chastisement,  whereof  all  are  partakers,  then  are  ye  bastards,  and  not 
sons,"  Heb.  xii.  8.  Yea,  what  a  badge  of  honour  is  it,  when  a  man 
is  helped  to  a  patient  submission  to  his  heavenly  Father  ?  What 
an  honour  did  God  put  upon  Job,  in  that  single  sentence.  Ye  have 
heard  of  the  patience  of  Job  ?  Alexander  the  conqueror  is  not  so 
renowned  as  Job  the  sufferer. — Again,  there  is  ground  to  sing  ol 
judgment,  in  that  affliction  tends  to  make  you  happy  and  holy ; 
We  are  afflicted  for  our  profit,  that  we  may  be  partakers  of  his 
holiness  :  For  though  the  affliction  be  grievous  for  the  time,  yet 
afterwards  it  yields  "  The  peaceable  fruit  of  righteousness  unto 
them  which  are  exercised  thereby,"  Heb.  xii.  10,  11.  When  the 
deluge  of  affliction  makes  us  fly  as  a  dove  to  the  window  of  the 
ark,  and  when  by  faith  we  make  use  of  the  water  of  affliction  to 
make  us  swim  the  faster  to  Christ ;  then  it  is  ground  and  matter 
of  a  song. — In  a  word,  there  is  ground  here  to  sing  of  judgments, 
in  that  they  make  preparations  for  glory ;  For  our  light  affliction, 
which  is  but  for  a  moment,  worketh  for  us  a  far  more  exceeding 
and  eternal  weight  of  glory.  And  so  the  worst  that  God  does 
with    his   children   by  affliction,  is   but   to  whip   them   home  to 


26  THE    militant's    soxg. 

lieaven.— — Thus  you  see  what  ground  there  is  to  sing  of  judg- 
ment, when  affliction  is  the  judgment. 

What  ground  to  sing  of  judgment  may  a  child  of  God  have, 
when  temptation  is  the  judgment  ?  Indeed,  under  temptation  he 
is  ready  to  say.  All  these  things  are  against  me,  and  yet  they  may 
all  be  working  together  for  his  good :  and  therefore,  if  a  child  of 
God  be  tempted,  in  the  manner  that  I  spoke  of  before,  there  is  here 
ground  to  sing  of  judgment,  in  that  temptation  forces  him  to  his 
knees :  the  more  furiously  Satan  tempts,  the  more  seriously  the 
believer  cries  and  prays  ;  A  messenger  of  Satan  was  sent  to  buffet 
me,  but'  for  this  I  besought  the  Lord  thrice,  2  Cor.  xii.  7,  8. — 
There  is  here  ground  to  sing  of  judgment,  in  that  temptation  abates 
the  man's  pride,  verse  7,  "  Lest  I  should  be  exalted  above  mea- 
sure," this  messenger  of  Satan  was  sent :  the  temptation  that 
humbles  the  soul,  and  makes  it  lie  low  in  the  dust,  is  matter  of 
praise. — There  is  here  ground  to  sing  of  judgment,  in  that  tempta- 
tion is  sometimes  the'  opportunity  of  the  communication  of  grace ; 
"  I  besought  the  Lord,"  and  he  said  to  me,  "  My  grace  is  sufficient 
for  thee :  for  my  strength  is  made  perfect  in  weakness  ;"  hereupon 
the  man  falls  a  singing,  "  Most  gladly  therefore  will  I  rather  glory 
in  my  infirmities,  that  the  power  of  Christ  may  rest  upon  me ;" 
"for  when  I  am  weak,  then  am  I  strong,"  verses  8,  9,  10. — There 
is  ground  to  sing  of  judgment  here,  in  that  many  times  temptation 
to  sin,  keeps  from  committing  a  sin:  the  more  Satan  tempts  to 
blasphemy,  the  more  the  believer  trembles  at  it,  and  is  afraid  of 
himself,  while  he  uoes  not  see  the  tempter. — There  is  ground  to 
sing  of  judgment,  in  that  the  temptation  hath  mercy  in  it;  mercy 
to  others,  while  we  are  the  more  fitted  to  comfort  them  when  they 
are  under  temptation,  2  Cor.  i.  4 ;  mercy  to  ourselves,  in  that  we 
became  the  objects  of  the  Mediator's  sympathy  ;  "  For  we  have  not 
an  High-priest  which  cannot  be  touched  with  the  feeling  of  our 
infirmities ;  but  was  in  all  points  tempted  like  as  we  are,  yet  with- 
out sin  ;"  therefore  will  he  succour  them  that  are  tempted. There 

is  here  ground  to  sing  of  judgment,  in  that  as  it  is  no  sin  to  be 
tempted ;  so  the  temptation  can  do  no  harm,  where  there  is  no 
yielding  :  I  said,  that  it  is  no  sin  to  be  tempted,  and  I  say  it  again ; 
though  to  yield  to  the  least  temptation  is  a  sin,  yet  it  is  no  sin  to 
be  tempted  to  the  greatest  sin ;  for  Christ,  who  could  not  sin,  was 
tempted  to  sin  :  there  is  no  sin  in  it,  where  there  is  no  yielding  to 
it :  in  that  case,  it  is  the  sin  of  the  tempter,  but  not  the  sin  of  the 
tempted. — But,  say  you,  0  the  temptation  conquers  me,  and  there- 
fore how  can  I  sing  of  judgment  in  this  respect?     Why,  the  pre- 


THE    militant's    song.  2'/ 

vailing  of  a  temptation  is  a  sad  tbing  indeed  ;  but  yet  there  may 
be  ground  to  sing  of  judgment,  if  the  prevailing  of  the  temptation 
tend  to  the  increase  of  grace  and  godly  sorrow,  as  Peter's  fall  cost 
him  many  a  salt  tear ;  and  if  the  prevailing  of  the  temptation  tend 
to  the  increase  of  watchfulness,  and  make  him  more  afraid  to  com- 
mit sin,  and  more  afraid  to  neglect  duty,  and  more  careful  to  im- 
prove Christ ;  in  this  case  there  is  ground  to  sing  of  judgment. — 
Why,  say  you,  if  the  prevailing  of  a  temptation  will  issue  in  a 
song  of  praise,  may  not  that  make  us  careless  whether  we  yield  or 
not.  Answer,  The  prevailing  of  a  temptation  is  one  thing,  and  the 
yielding  to  a  temptation  is  another  thing ;  the  prevailing  of  it  may 
issue  in  joy,  as  I  have  told  you,  but  the  yielding  to  it  may  issue  in 
sorrow ;  and  if  that  sorrow  be  turned  into  joy,  it  will  be  a  wonder 
of  grace ;  0 !  Shall  we  thus  sin,  that  grace  may  abound  ?  God 
forbid.  The  wind  of  temptation  is  cross  to  the  wind  of  the  Spirit ; 
and  if  we  flee  before  the  wind  of  temptation,  we  flee  away  from 
God  and  heaven :  and  therefore,  if  we  sing  of  judgment  sweetly 
and  safely,  it  will  be  by  reason  of  the  wisdom  of  God  making  use 
of  cross  winds  to  blow  us  to  heaven,  and  not  of  our  fleeing  before 
these.  Thus  you  see  what  ground  there  is  to  sing  of  judgment, 
when,  and  even  though  temptation  is  the  judgment. 

"What  ground  to  sing  of  judgment  may  a  child  of  God  have, 
when  desertion  is  the  judgment  ?  Desertion  and  divine  withdraw- 
ing is  a  very  heavy  case,  whether  it  be  a  withdrawing  in  respect 
of  grace,  the  withholding  the  influences  of  the  Spirit,  the  quicken- 
ing, grace-exciting  influences  thereof;  or  in  respect  of  comfort,  the 
withholding  the  light  of  his  countenance,  and  leaving  the  soul  in 
the  dark :  when  light  is  away,  there  is  nothing  but  darkness  in  the 
air ;  when  the  Lord  is  away,  nothing  but  darkness,  disorder,  and 
confusion  in  the  soul.  Now,  How  can  I  sing  one  of  the  songs  of 
Zion  in  such  a  dark  land?  Nay  rather.  Mine  eye,  mine  eye  weeps, 
because  the  Comforter  that  should  relieve  my  soul  is  far  removed: 
Instead  of  singing,  I  must  hang  my  harp  upon  the  willows.  Is 
there  any  ground  to  sing  of  judgment,  when  desertion  is  the  judg- 
ment, unless  it  be  a  heavy  song,  while  I  cannot  but  mourn  as  a 
dove,  and  chatter  as  a  crane  ?  Why,  even  in  desertion,  the  child 
of  God  (and  indeed  none  but  a  child  of  heaven  is  capable  of  deser- 
tion) he  may  sing  of  judgment ;  in  regard,  that  as  the  seed  of  grace 
may  be  where  there  is  not  a  flower  of  joy ;  so,  though  weeping 
may  endure  for  a  night,  yet  joy  cometh  in  the  morning ;  and  they 
that  sow  in  tears,  shall  reap  in  joy:  and  the  reaping  time  is  hasten- 
ing on,  for  desertion  is  but  for  a  short  time,  Isaiah  liv.  8.     There 


28  THE    militant's    song. 

the  Lord  gives  this  to  be  the  ground  of  singing,  even  in  such  a 
case  ;  "  For  a  small  moment  have  I  forsaken  thee ;  but  with  great 
mercies  will  I  gather  thee.  In  a  little  wrath  I  hid  my  face  from 
thee  for  a  moment;  but  with  everlasting  kindness  will  I  have  mercy 

on  thee." There  is  ground  to  sing  of  judgment,  when  desertion 

tends  to  awaken  the  soul  out  of  its  drowsy  distemper ;  I  sleep, 
says  the  spouse,  Song  v.  2,  and  presently  Christ  withdraws ;  "  My 
Beloved  had  withdrawn  himself,  and  was  gone."  Why,  then  she 
fell  a  seeking  him  whom  her  soul  loved.  It  is  true,  it  is  one  of  the 
sad  effects  of  desertion  many  times,  that  the  soul  grows  careless, 
and  cannot  seek  with  any  life :  but  yet,  if  a  godly  soul  become 
sensible  of  the  Lord's  departing  (for  some  time,  the  Lord  may  be 
away,  and  they  do  not  know  or  consider,  as  it  is  said  of  Sampson, 
He  wist  not  that  the  Lord  was  departed  from  him ;  but  I  say, 
when  a  godly  soul  becomes  sensible  of  it)  and  sees  him  going  off', 
or  hears  him  saying.  Farewell :    0  then,  like  friends  at  parting,  he 

follows  him,  and  cannot  part  with  him. There  is  ground  to  sing 

of  judgment  here,  when  desertion  tends  to  alienate  the  heart  from 
the  world  ;  when  the  soul  refuses  to  take  comfort  from  any  thing 
in  time,  because  the  absence  of  Christ  darkens  all,  or  makes  all 
things  bitter  to  you,  because  his  sweet  presence  is  away,  it  is  mat- 
ter of  praise. — There  is  here  ground  to  sing  of  judgment,  in  that 
desertion  makes  you  prize  the  light  of  his  countenance,  the  more, 
saying,  O  to  see  thy  power  and  glory,  as  I  have  seen  it  in  the  sanc- 
tuary! When  the  night  of  desertion  makes  you  welcome  the  rising 
of  the  Sun  of  righteousness,  it  is  a  happy  parting;  that  contributes 
to  make  a  joyful  meeting. There  is  here  ground  to  sing  of  judg- 
ment, in  that  desertion  makes  you  hate  sin  that  caused  the  same,  as 
a  stone  in  the  pipe  hinders  the  current  of  the  water:  that  desertion 
is  a  matter  of  praise,  that  majces  sin  odious  to  you,  as  that  which 
robs  you  of  your  best  jewels,  and  that  makes  you  lament  his 
absence,  and  the  cause  of  it.  It  is  indeed  matter  of  sighing,  to  want 
his  presence ;  but  it  is  matter  of  singing  to  lament  his  absence.  It 
is  ground  of  sorrow  to  be  without  him  at  any  time;  but  it  is  ground 
of  praise,  that  you  cannot  live  contentedly  \\'ithout  him :  I  mean  not 
a  sinful  discontent,  that  frets  at  his  absence ;  but  a  holy  discontent, 
that  longs  for  his  presence,  and  laments   his  absence ;  this  I  call 

matter  of  praise. There  is  ground  to  sing  of  judgment,  in  that 

Christ  drank  out  all  the  wrath  of  Grod  out  of  the  cup  of  desertion, 
when  he  suffered  that  heavy  desertion  himself,  that  made  him  cry, 
"  Eli,  Eli,  lama  sabachthani  :"  "  My  God,  my  God,  why  hast 
thou  forsaken  me?" Further,  there  is  ground  to  sing  of  judg- 


THE     militant's     SONG.  29 

ment  here,  in  that  this  desertion  makes  the  expectation  of  heaven 
sweet  here,  and  the  possession  of  it  pleasant  hereafter :  when  the 
believer  longs  for  heaven  the  more  now,  and  loves  it  the  better, 
then,  is  it  not  matter  of  praise?  O  there  is  no  hiding,  no  desertion, 
no  cloud  there,  but  a  constant  vision  of  glory  ;  We  shall  be  like 

him,  for  we  shall  see  him  as  he  is. In  a  word,  there  is  ground 

to  sing  of  judgment,  in  that  desertion  makes  room  for  faith  and 
hope,  till  vision  and  fruition  come.  It  is  matter  of  sorrow  indeed, 
when  there  is  occasion  to  say,  verily  thou  art  a  God  that  hidest 
thyself,  0  God  of  Israel,  the  Saviour ;  but  it  is  matter  of  praise, 
when  the  soul  is  brought  to  say,  "I  will  wait  upon  the  Lord,  that 
hideth  his  face  from  the  house  of  Jacob,  and  I  will  look  for  him," 
Isaiah  viii.  17.  It  may  be,  ye  get  a  breathing  now  and  then  in  the 
air  of  sensible  manifestations,  but  ye  must  up  to  faith  and  hope 
again ;  and  through  the  cloud  ye  must  look  for  him,  and  bless  him 
when  he  helps  you  to  do  so ;  for,  though  it  were  a  killing  desertion, 
or  a  slaying-like  dispensation,  yet  there  is  reason  to  sing,  when  he 
helps  you  to  say,  "  Though  he  slay  me,  yet  will  I  trust  in  him." — 
Thus  you  see  what  ground  there  is  to  sing  of  judgment,  even  when 
desertion  is  the  judgment. 

What  ground  to  sing  of  judgment  may  a  child  of  God  have, 
when  sin  is  a  part  of  the  judgment ;  when  either  the  sins  of  others 
are  the  affliction,  or  his  own  sins  are  the  aiSiction  ?  When  the 
sins  of  others  are  the  affliction,  can  there  be  any  ground  to  sing  of 
judgment ;  When  I  see  the  generation  loaded  with  sins  and  abomi- 
nations, grievously  departing  from  the  Lord,  surely  it  is  ground 
of  sighing  and  lamentation  ;  and  it  is  duty  to  sigh  and  cry  for  all 
the  abominations  that  are  done  in  the  midst  of  Jerusalem,  Ezek. 
ix.  4.  It  is  true  :  and  yet  the  song  of  praise  must  not  go  down  among 
the  children  of  God ;  for  there  is  ground  to  sing  in  this  case,  when 
ye  can  say,  I  beheld  transgressors  and  was  grieved.  For,  as  it  is 
child-like  to  be  grieved  for  the  injuries  done  to  your  Father ;  so  it 
is  Christ-like,  for  he  was  grieved  for  the  hardness  of  their  hearts : 
Yet  it  is  matter  of  singing,  as  it  is  a  mark  of  love  to  God ;  for  one 
may  weep  for  his  own  sins  from  fear  of  hell,  but  he  weeps  for  the 
sins  of  others  from  love  to  God. — It  is  matter  of  singing,  when  the 
more  sin  you  see  in  others,  it  makes  you  hate  sin  the  more,  and 
swim  against  the  stream  when  the  faster  they  run  to  hell,  it  makes 
you  run  the  faster  to  heaven,  and  sets  you  a  praying  ;  that  when  they 
are  hastening  to  the  prison,  ye  may  hasten  to  a  palace. — It  is  matter  of 
singing,  when  the  sins  of  others  are  the  glass  wherein  ye  see  your  own 
hearts,  and  see  the  roots  of  all  that  wickedness  to  be  within  you;  and 


30  THE     militant's     SONG. 

therefore  are  made  tlie  more  thankful,  that.  God  restrains  you  by  his 
power  from  doing  the  same ;  and  constrains  you  by  his  grace  to  do  oth- 
erwise. When  ye  are  helped  to  say  thankfully,  what 'the  Pharisee 
said  boastingly,  The  Lord  be  thanked  that  I  am  not  as  other  men  ; 
and  that  I  have  not  so  learned  Christ. — It  is  matter  of  singing  also, 
when  their  sins  make  you  more  holy ;  and  when  their  unsavour- 
iness  makes  your  graces  to  send  forth  a  fragrant  smell :  and  w  hen 
thereby  the  Lord  gives  you  an  occasion  to  convince  and  convert 

them ;  and  to  be  the  instruments  of  doing  good  to  their  souls. 

Well,  say  ye,  but  the  great  question  is,  when  my  own  sins  are  the 
affliction,  can  there  be  any  ground  to  sing  of  judgment  ?  Indeed 
sinning  can  be  no  ground  of  singing ;  for  sin  is  in  itself  a  damnable 
thing,  worse  than  hell :  and,  in  God's  name,  I  will  say,  Whatever 
tends  to  discourage  holiness,  and  encourage  sin,  let  it  be 
Anathema  ;  and  cursed  be  the  preaching  that  tends  to  encourage- 
ment of  sin ;  yea,  cursed  be  the  thought,  in  the  preacher  or  hearer, 
that  makes  the  doctrine  of  grace  an  encouragement  thereto.  Many 
such  thoughts  may  enter  into  us  all ;  but  may  vengeance  from  heaven 
come  down  upon  them,  and  destroy  them  in  us,  that  we  may  not 
blaspheme  a  holy  sinless  Jesus,  to  make  him  a  minister  of  sin. 
However,  sin  being  the  worst  -  of  all  affliction  and  judgment,  it 
would  be  an  everlasting  damp  to  the  song  of  mercy  and  judgment ; 
if  a  sovereign  God  could  not,  in  his  infinite  wisdom,  bring  a  song 
of  praise  out  of  the  evil  of  sin.  Why  then,  there  is  ground  to  sing, 
notwithstanding  of  sin,  when  God  makes  your  sin  a  burden  to  you, 
and  you  to  look  upon  yourselves  as  wretched  because  of  it,  saying, 
0  wretched  man  that  I  am  !  Who  shall  deliver  me  from  the  body 
of  this  sin  and  death  ?  When  the  burden  of  sin  makes  you  weary 
of  this  life  ;  saying  with  Rebecca,  I  am  weary  of  my  life  because 
of  the  daughters  of  Heth. — There  is  ground  to  sing  notwithstanding 
of  sin,  when  God  makes  the  prevalency  of  sin  the  mean  of  drawing 
you  to  a  Saviour,  and  to  the  blood  of  Christ  that  cleanses  from  all 
sin ;  when  daily  sin  makes  daily  application  to  the  fountain  open 
for  sin  and  uncleanness ;  when  the  bitterness  of  sin  makes  Christ 
sweet  and  precious  to  you,  and  the  sting  of  sin  draws  out  your  eye 
to  look  to  the  brazen  serpent ;  and  so  the  man  sees  God  get  more 
glory,  and  Christ  more  honour,  and  his  righteousness  more  renown, 
then  he  sings  and  glories  in  his  infirmities,  that  the  power  of  Christ 
may  rest  upon  him. — There  is  ground  to  sing,  notwithstanding  of 
sin,  when  the  sense  of  sin  makes  a  man  to  judge  himself,  and  con 
dem  himself,  that  he  may  not  be  jurlaed  and  condemned  of  the 
Lord  ;  when  it  makes  him  examine  himself  more  strictly,  saying. 


THE     militant's     SONG.  31 

Search  me,  0  God,  and  try  if  there  be  any  wicked  way  in  me ; 
and  observe  himself  more  closely,  so  as  to  watch  over  his  lieart  and 
way,  so  as  to  find  out  sin,  and  expel  it,  through  grace,  and  live 
more  circumspectly  for  the  future. — There  is  ground  to  sing  not- 
withstanding of  sin,  when  sin  makes  a  man  to  abhor  himself,  and 
to  repent  in  dust  and  ashes ;  when  it  makes  him,  with  David,  to 
water  his  couch  with  his  tears ;  and  with  Peter,  to  go  out  and  weep 
bitterly,  and  lays  him  low  in  the  dust  before  the  Lord :  "  There- 
fore," as  one  says,  "  Better  is  the  sin  that  makes  us  humble,  than 
the  duty  that  makes  us  proud."  The  hypocrite's  rising  is  the 
mean  of  his  fall ;  but  the  believer's  fall,  is  the  mean  of  his  rising, 
"While  the  sense  of  his  sin  makes  him  holy,  and  sense  of  his  pride 
makes  him  humble,  his  hypocrisy  sincere,  his  hardness  makes 
him  soft,  his  carnality  makes  him  spiritual ;  happy  that  victory  of 
sin  over  a  man,  that  issues  in  a  bloody  war  against  it :  yet  no 
thanks  to  sin,  but  to  a  sovereign  wise  God,  that  turns  the  malady 
into  a  medicine. — If  any  should  hereupon  take  encouragements  to 
sin,  let  them  consider,  if  they  do  so,  whether  their  spot  can  be  the 
spot  of  God's  children ;  for,  to  sin,  that  grace  may  abound,  is  a 
presumptuous  sin  of  the  highest  degree ;  and  true  grace  dare  not 
draw  such  a  bitter  conclusion  from  such  sweet  promises ;  or,  if  a 
child  of  God  should  do  so,  and  make  bold  with  sin,  let  him  con- 
sider, if  this  be  all  his  kindness  to  his  friend  ?  Though  God  do 
not  damn  you,  he  may  send  you  to  a  hell  in  this  life,  and  fill  you 
with  horrors,  terrors,  and  agonies  of  soul,  such  as  I  spake  of 
before  :  let  this  therefore  be  a  rail  to  keep  you  back  from  the 
burning  mountain.  To  sing  of  judgment  in  respect  of  sin,  is  not  to 
sing  of  our  folly  in  committing  it,  but  to  sing  of  God's  wisdom  in 
destroying  it ;  you  have  no  cause  to  sing  of  sin,  which  of  itself 
brings  death,  ruin,  and  damnation ;  but  still  cause  to  sing  of  judg- 
ment concerning  sin,  or  of  the  Lord's  executing  judgment  upon  it. 

But  what  if  hell  be  the  judgment  at  last,  would  you  have  me 

to  sing  in  that  case  ?  I  fear  I  go  to  hell  when  all  is  done ;  I  fear 
I  never  get  to  heaven  ;  and  how  should  I  sing  ?  I  answer,  Have 
you  not  cause  to  sing,  that  ye  are  out  of  hell,  and  that  it  is  not  as 
yet  your  lot  ?  But  I  will  tell  you,  if  you  were  beginning  to  sing,  it 
would  be  the  beginning  of  heaven :  Blessed  are  they  that  dwell  in 
thy  house  ;  they  will  be  still  praising  thee.  Will  you  say,  as  an 
honest  exercised  Christian  once  said,  when  tempted  to  fear  hell, 
and  thereupon  to  give  over  the  duties  of  religion,  "  Why"  says  he, 
"  if  I  shall  never  praise  him  in  heaven,  I  shall  endeavour  to  praise 
him  all  that  I  can  on  earth."     This  would  be  a  sweet  token  that 


82  THE    militant's    song. 

you  shall  sing  in  heaven  forever,  among  the  redeemed. — And 
thus  you  see,  whether  we  view  j  udgment  with  respect  to  affliction,  temp- 
tation, desertion  or  sin,  in  what  respects  it  is  that  we  are  to  sing  of  judg- 
ment ;  it  is  even  to  sing  of  the  mercy  that  God  exercises  in  these 
judgments :  and  so  I  will  sing  of  mercy  and  of  judgment.  If, 
comes  all  tc^this,  as  if  the  psalmist  should  say,  I  will  sing  of  meeci- 
FUL  JUDGMENTS ;  for  judgment  is  mercy,  as  it  is  the  matter  of  the 
song  :  or,  to  take  them  separately,  I  will  sing  of  mercy  in  mercies ; 
and,  I  will  sing  of  mercy  IN  judgment ;  and  so  I  will  sing  of  my 
blinks  and  of  my  showers ;  I  will  sing  both  of  my  cloudy  and  my 
clear  day ;  both  of  my  ups  and  dowms ;  both  of  smiles  and  frowns; 
I  will  sing  both  of  frowning  and  favourable-like  dispensations ;  "1 
will  sing  of  mercy  and  judgment ;  unto  thee,  0  Lord,  will  I  sing," 
So  much  for  the  second  head. 

III.  The  third  general  head  proposed  was,  "What  this  singing 
imports;  and  how  we  are  to  sing  of  mercy  and  judgment  to  the 
praise  of  God.  I  shall  speak  a  little  to  the  quality  and  import  of 
this  song. 

The  import  of  this  singing  :  I  will  sing  to  the  Lord ,  that  is,  I 
will  praise  the  Lord ;  and  it  does  not  lie  in  the  simple  sound  of  a 
voice,  but  imports  the  glorifying  of  God  with  our  hearts  and  lips, 
in  our  lives,  and  in  our  death  or  suffering. 

To  sing  to  the  Lord,  is  to  glorify  him  with  our  hearts :  to  give 
him  the  love  and  adoration  of  our  hearts.  In  this  singing,  there  is 
the  inward  act  of  the  soul ;  "  Bless  the  Loed,  O  my  soul :  and  all 
that  is  within  me,  bless  his  holy  name,"  Psalm  ciii.  1.  It  imports 
a  deep  impression  of  God  upon  the  soul,  and  a  lively  sense  of  his 
mercy  in  Christ,  and  of  our  unworthiness  of  it :  and  here  the  soul, 
and  all  that  is  within  it,  is  acting  and  moving:  the  judgment  moves 
with  admiration  and  wonder  at  God  for  his  glorious  grace ;  the 
memory  moves  with  a  thankful  recording  of  his  favours.  Forget 
not  all  his  benefits ;  the  affections  move  with  joy  and  delight  in 
God,  and  love  to  him  for  the  riches  of  his  grace  in  Christ.  0  shall 
I  not  love  the  greatest  and  best  of  Beings,  for  the  greatest  and  best 
of  benefits !  The  heart  is  here  employed :  neither  prayer  nor 
praises,  without  the  heart,  are  of  any  worth :  many  sing  with  their 
voice,  when  their  hearts  are  a  hundred  miles  off,  gadding  here  and 
there :  but  a  fixed  heart  is  a  singing  heart ;  My  heart  is  fixed,  O 
Lord ;  my  heart  is  fixed,  I  will  sing  and  give  praise.  We  are 
called  to  sing  "with  grace  in  our  hearts,"  Col.  iii.  16;  we  are  to 
sing  with  faith  in  our  heart;  He  that  is  strong  in  the  faith  glorifies 
God :  we  are  to  sing  with  love  in  our  hearts,  with  fear  in  our 
hearts,  and  with  joy  in  our  hearts. 


THE     militant's     SONG.  33 

To  sinsr  to  the  Lord,  is  witli  our  lips  to  glorify  liim :  we  are  to 
give  him  the  calves  of  our  lips.  When  the  heart  is  full  of  love, 
the  tongue  will  be  full  of  praise.  Our  tongues  should  be  as  well- 
tuned  organs,  to  sound  forth  the  high  praises  of  God,  pleading  his 
cause,  defending  his  truths,  avouching  his  name,  and  confessing 
him  before  the  world ;  "  Thy  loving-kindness  is  better  than  life, 
my  lips  shall  praise  thee,"  Psal.  Ixiii.  3.  When  our  hearts  are 
inditing  a  good  matter,  our  tongues  will  be  as  the  pen  of  a  ready 
writer,  to  speak  of  the  things  that  concern  the  king;  Psalm  xlv.  1, 
when  our  hearts  are  glad,  then  our  glory  [i.  e-.  our  tongue,]  will 
rejoice,  Psalm  xvi.  9,  and  xxx.  12,  0!  the  little  heavenly  discourse 
argues  a  very  sad  degeneracy. 

To  sing  to  the  Lord,  is,  with  our  life  to  glorify  him ;  when  the 
love  of  our  hearts,  the  calves  of  our  lips,  and  the  service  of  our 
lives,  are  presented  unto  God  together,  they  make  a  harmonious 
song :  the  praise  of  the  life  is  the  life  of  praise  ;  "  Whoso  offereth 
praise,  glorifieth  me,"  Psalm  1.  23.  When  we  devote  all  the  actions 
of  our  life  to  his  disposing  will,  then  we  sing  a  song  of  praise 
unto  God.  When  we  live  by  faith  on  the  Son  of  God ;  for  no  less 
is  worth  the  name  of  life,  but  what  is  derived  from  him,  and  de- 
voted to  Mm,  then  we  may  be  said  to  glorify  him  in  our  lives.  It 
is  a  practical  way  of  singing  the  praise  of  God,  that  is  here 
intended  by  the  psalmist,  as  appears  from  the  rest  of  the  psalm. 

To  sing  to  the  Lord,  is,  with  our  death  and  sufi'erings  to  glorify 
him,  as  well  as  with  our  life  and  actions :  thus  we  are  called  to 
glorify  the  Lord  in  the  fires,  Isaiah  xxiv,  15,  Does  God  call  you 
to  suffer  affliction  in  person,  name,  estate,  family,  or  concerns ;  to 
suffer  want  of  husband,  wife,  brother,  sister  children,  or  other  out- 
ward comforts  ?  Why  then,  you  sing  of  mercy  and  judgment  by 
suffering  patiently  and  submissively ;  and  God  is  much  glorified 
by  your  passive  obedience,  as  by  your  active.  Whenever  you  are 
afflicted  any  way,  believer,  know  that  then  God  hath  some  employ- 
ment for  your  graces,  and  expects  praise  thereby;  yea,  if  he  should 
call  you  to  suffer  death  and  martyrdom  for  his  name,  you  are  to 
sing  his  praise,  by  dying  in  and  for  the  faith,  as  well  as  living  by 
faith.  O  man,  woman  !  could  you  die  for  him  that  died  for  you  ? 
That  is  a  great  matter. — "0  it  is  a  small  matter  to  die  for  Christ," 
said  a  martyr  ;  "  if  it  might  possibly  be,  I  could  wish  that  I  might 
die  a  thousand  deaths  for  him !" — Thus  you  see  the  import  of  sing- 
ing to  the  Lord. 

As  to  the  qualities  of  this  song  ;  or  how  we  are  to  sing  of  mercy 
and  judgment.     And, 
Vol.  II.— 3 


34  THE    militant's    song. 

We  are  to  sing  of  mercy  and  judgment  clieerfully.  Singing  is 
a  cheerful  work  ;  we  are  to  sing  with  melody  in  our  hearts  to  the 
Lord,  and  to  make  a  joyful  noise  unto  God.  It  is  an  antedating  of 
the  joy  of  heaven  ;  though  you  be  in  a  hell  of  troubles  and  trials, 
yet  you  have  reason  to  praise  him  that  you  are  not  in  a  hell  of  fire 
and  brimstone  :  though  you  had  one  hell  on  your  back,  and  another 
in  your  bosom,  you  have  reason  to  praise  him,  that  you  are  not  in 
the  midst  of  hell  among  devils. 

We  are  to  sing  of  mercy  and  judgment  highly  and  loftily,  say- 
ing with  the  angels,  Glory  to  God  in  the  highest.  We  are  to  praise 
him  with  the  highest  estimation,  with  the  highest  adoration,  with 
the  highest  admiration,  with  the  highest  delight,  the  highest  rav- 
ishment, the  highest  wonder  :  for,  as  he  is  highly  exalted  above  all 
things  and  beings,  and  above  all  blessings  and  praises ;  so  his 
mercies,  are  the  highest  mercies,  and  his  judgments  the  greatest 
deep ;  and  therefore  as  we  ought  to  sing  loud  and  high,  so  we  ought 
to  sing  low.     Therefore, 

We  are  to  sing  of  mercy  and  judgment  humbly  and  lowly. 
Pride  and  praise  are  inconsistent ;  and  therefore  we  should  join 
trembling  with  our  praise  and  singing ;  having  awful  impressions 
of  God  upon  our  souls,  and  knowing  the  infinite  distance  betwixt 
him  and  us.  When  the  four  and  twenty  elders  sing,  they  come 
down  from  their  thrones,  and  cast  down  their  crowns  and  their 
palms.  Rev.  iv.  10,  as  if  they  would  say,  We  are  not  worthy  to  sit 
upon  a  throne,  or  to  wear  a  crown  in  his  presence :  they  make  their 
crowns  and  their  thrones  a  footstool  unto  him.  When  we  sing  of 
mercy  and  judgment,  we  are  to  mind,  his  judgments  are  a  great 
deep,  and  we  ought  to  be  deeply  humbled  before  him,  saying,  "O 
the  depth  of  the  riches  both  of  the  wisdom  and  knowledge  of  bod! 
how  unsearchable  are  his  judgments,  and  his  ways  past  finding 
out !     Rom  xi.  33. 

We  are  to  sing  of  mercy  and  judgments  constantly  and  unwea- 
riedly.  Every  new  mercy  and  judgment  should  be  matter  of  a 
new  song:  and  0,  his  mercies  are  new  every  morning,  new  every 
moment;  and  therefore  we  should  still  be  singing  and  saying,  "  I 
will  bless  the  Lord  at  all  times :  his  praise  shall  continually  be  in 
my  mouth,"  Psalm  xxxiv.  1.  "Let  such  as  love  thy  salvation, 
say  continually,  The  Lord  be  magnified,"  Psalm  xl.  16.  It  is  true, 
the  saints  will  never  sing  without  intermission,  till  they  reach 
above  these  clouds:  It  is  true  also,  when  they  see  mercy,  they  are 
ready  to  sing;  but  when  they  cannot  see  the  sun  of  mercy,  through 
the    cloud  of  judgment,  they  are  ready  to   sigh    and  hang  their 


THE     militant's     SONG.  85 

harps  upon  the  willows :  jet  nevertheless,  as  the  the  obligation  to 
sing  does  always  take  place  ;  so  they  have  always  matter  of  praise, 
and  ground  to  sing  of  mercy  and  judgment. 

We  are  to  sing  of  mercy  and  judgment  both  conjunctly  and 
severally ;  when  you  meet  with  a  mercy,  sing  of  mercy ;  when 
you  meet  with  a  judgment,  sing  of  judgment;  when  you  meet  with 
mercy  and  judgment  both,  then  sing  of  mercy  and  judgment  both  ; 
and  improve  both  for  matter  of  a  song  of  praise,  so  as  God  may  be 
glorified,  both  in  his  mercy  and  judgment. 

We  are  to  sing  of  mercy  and  judgment  devotedly  and  obedient- 
ly, as  knowing  it  to  be  a  commanded  duty.  It  would  take  many 
an  hour  to  tell  over  all  the  scriptures,  whereby  we  are  called  to 
praise  the  Lord :  it  is  a  good,  pleasant,  and  comely  duty ;  "  Praise 
ye  the  Lord  ;  for  it  is  good  to  sing  praises  unto  our  God  ;  for  it  is 
pleasant;  and  praise  is  comely,"  Psalm  cxlvii.  1. — There  you  see 
three  ej)ithets  given  to  this  duty,  to  move  us  thereto. 

It  is  a  soul-enriching  duty  ;  it  is  a  good  way  to  make  a  sad  case 
grow  better :  the  spouse,  under  desertion,  fell  a  singing  and  say- 
ing, My  Beloved  is  white  and  ruddy,  the  chief  among  ten  thou- 
sands ;  and  never  was  she  in  a  better  case  than  when  in  this  prais- 
ing tune.  It  is  good  to  cry  down  our  complaints  with  praises  ;  it 
is  good,  in  that  it  is  all  the  tribute  that  the  King  of  heaven  can 
have  from  us ;  and  to  deny  him  this,  is  the  height  of  treason,  for 
it  is  rent  due  to  him ;  Give  unto  the  Lord  the  glory  due  unto  his 
name.  It  is  good  by  way  of  eminency ;  for  it  is  a  greater  mark 
of  love  than  other  duties  :  self-love  may  influence  a  man  to  prayer ; 
but  love  to  God  makes  him  praise.  If  you  can  draw  out  a  long 
libel  of  complaints  before  God,  and  yet  have  never  a  word  of 
praise  for  the  mercies  you  enjoy,  it  is  to  be  feared  that  self-love 
hath  the  penning  of  your  prayers.  Is  is  a  token  of  enmity  with 
your  neighbour,  when  you  receive  many  favours  from  him,  and 
never  so  much  as  give  him  thanks ;  so  it  is  a  token  of  enmity 
against  God,  when  notwithstanding  of  his  mercies,  yet  you  do  nut 
sing  his  praise.     It  is  every  way  good. 

It  is  a  pleasant  duty :  no  music  does  God  delight  so  much  in,  as 
singing  his  praises.  It  is  the  pleasant  work  of  heaven,  where  new^ 
scenes  of  glory  will  open,  and  open,  and  open  to  all  eternity,  and 
new  songs  of  praise  will  still  be  sung  for  ever  and  ever.  It  may 
be  you  think,  when  once  you  come  to  heaven,  you  will  praise  your 
fill ;  but  now,  when  so  many  dead  weights  are  upon  you,  you  can- 
not, and  should  not  sing  and  praise :  well,  no  thanks  to  you  to 
praise  him  when  you  are  once  in  heaven ;  but,  if  you  glorify  him 


36  THE    militant's    song. 

DOW  in  the  fires,  and  praise  him  now,  in  spite  of  devils  and  opposi- 
tion in  your  way,  you  do  more  honour  to  him  than  to  praise  him 
in  heaven,  where  there  is  no  trouble,  no  temptation,  no  sin  or  sor- 
row to  interrupt  your  song.  To  sing  like  Paul  and  Silas  in  the 
stocks,  is  more  than  to  sing  in  heaven  ;  though  not  more  pleasant, 
yet  in  some  respects  it  is  more  honourable,  noble,  and  glorious. 
And  so. 

It  is  a  comely  duty ;  the  garment  of  praise  is  a  very  gi-aceful  or- 
nament. An  ungrateful  and  unthankful  man  is  an  ugly  ill- 
favoured  man ;  nothing  more  uncomely  in  the  eyes  of  God  and 
man.  We  are  to  prai«^e  him  then  devoutly,  under  a  sense  of 
duty. 

In  the  last  place,  we  are  to  sing  resolutely,  or  with  holy  purpose 
and  resolution ;  saying,  with  the  psalmist  here,  "  Unto  thee,  O 
LoKD,  will  I  sing,"  And,  because  this  is  a  part  of  the  text,  I 
shall  shew  what  is  imported  in  the  Psalmist's  resolution  and  the 
manner  of  expressing  it ;  I  will  sing  of  mercy  and  judgment ;  unto 
thee,  O  Lord,  will  I  sing. 

I  think  it  imports  a  grounded  resolution,  that  he  had  got  a  dis- 
covery of  the  glory  of  God's  mercy  and  justice  in  the  face  of  Jesus 
Christ ;  and  a  discovery  of  the  glory  of  God  in  all  his  merciful 
and  afflictive  dispensations.  He  had  a  sense  and  impression  of  the 
goodness  of  God,  in  all  the  favours  that  he  met  with ;  and  he  had 
a  sense  and  impression  of  the  wisdom  of  God,  in  ordering  all  afflic- 
tive providences  to  his  soul's  advantage.  "I  will  sing  of  mercy 
and  judgment." 

It  imports  a  grateful  resolution,  that  the  spirit  of  gratitude  filled 
his  soul :  so  much  does  his  resolution  to  sing  import ;  for  it  says, 
that  his  spirit  was  sweetened  with  a  sense  he  had  of  the  kindness 
of  God  ;  his  meditation  of  him  was  sweet,  and  that  makes  him  re- 
solve upon  such  a  sweet  exercise :  he  saw  what  strong  and  mani- 
fold obligations  he  was  under  to  praise  and  magnify  the  name  of 
the  Lord. 

I  think,  the  manner  of  expression  imports  a  cordial  resolution  ; 
heart  and  will  are  engaged- in  it :  there  is  twice  I  luill  in  the  text ; 
"  I  WILL  sing  of  mercy  and  judgment :  unto  thee,  0  Lord  will  I 
sing."  He  had  a  good  will  to  the  work :  where  the  understanding 
is  enlightened  in  the  knowledge  of  God,  in  his  mercy  and  judg- 
ment, there  the  will  is  subdued  and  made  willing ;  willing  to  praise, 
willing  to  glorify  God  by  the  obedience  of  faith  and  love  through 
grace. 

The  manner  of  expression  imports  a  fervent  resolution  ;  so  much 


THE     militant's     SONG.  87 

I. think  lies  in  that  word,  O  Lord,  I  will  do  it ;  to  thee,  O  Lord,  I 
will  sing.  To  be  fervent  in  prayer,  is  a  notable  exercise  ;  but  to 
be  fervent  in  praise,  is  yet  more  notable :  fervency  in  seeking  is 
good ;  but  fervency  in  singing  is  yet  better ;  To  thee,  O  Lord,  will 
I  sing.  Perhaps  this  O  imports  also  a  wonder ;  O,  I  will  sing ; 
for  thy  mercies  and  judgments  are  so  wonderfully  great  I  0,  I  will 
sins:  with  wonder  and  admiration ! 

The  manner  of  expression  imports  a  humble  resolution :  1  can- 
not sing  of  merit ;  but  I  will  sing  of  mercy,  and  through  mercy  I 
will  sing  of  mercy.  To  sing  of  mercy  must  be  a  humble  song  ;  for 
mercy  towards  a  miserable  sinner  is  a  melting  word ;  and  to  sing 
of  judgment  must  be  a  humble  song ;  for  judgment  in  every  sense 
is  an  awful  word  ;  and  the  psalmist  breathes  out  his  resolution  in  a 
most  humble  manner,  "  O  Lord,  I  will  sing  of  mercy  and  judg- 
ment." 

The  manner  of  expression  imports  a  solemn  resolution  made  in 
the  presence  of  the  great  Jehovah  ;  "  Unto  thee,  O  Lord,  will  I 
sing."  It  is  not  only  resolved  in  his  own  mind,  that  he  will  sing 
to  the  Lord,  but  by  way  of  solemn  address  to  the  God  of  heaven, 
the  God  and  Father  of  our  Lord  Jesus  Christ ;  "  Unto  thee,  O 
Lord,  will  I  sing :"  to  thee  will  I  give  the  glory  of  thy  mercy  and 
judgment :  behold,  I  resolve  upon  it  before  thee,  0  Lord. 

The  manner  of  the  expression  imports  a  skilful  harper,  a  dex- 
terous musician,  even  in  a  spiritual  sense  ;  he  knew  what  should  be 
the  subject  of  the  song,  and  therefore  says,  "  I  will  sing  of  mercy 
and  judgment ;"  and  he  knew  what  should  be  the  object  of  the 
song,  or  to  whom  it  should  be  sung,  and  therefore  says,  "  Unto 
THEE,  O  Lord,  I  will  sing :"  he  knew  who  should  be  the  Singer  ; 
and  therefore  says,  I  will  do  it :  he  knew  what  should  be  the  man- 
ner ;  and  therefore  says,  "  I  will  sing  of  mercy  and  judgment , 
unto  thee,  O  Lord,  will  I  sing."  It  is  before  the  Lord  he  resolves 
to  sing,  as  he  did  before  the  ark,  which  was  a  type  of  Christ :  and 
so  it  is  a  song  to  the  praise  of  God  in  Christ. 

The  manner  of  the  expression  imports  a  firm,  fixed,  and  con 
stant  resolution ;  so  the  redoubling  of  it  seems  to  import ;  I  will 
sino",  I  will  sing.  He  had  a  mind  this  exercise  of  singing  should 
not  go  down,  but  be  his  continual  trade ;  I  will  sing,  I  will  sing ; 
I  will  sing  on  earth,  and  I  will  sing  in  heaven  ;  I  will  sing  in  time, 
and  I  will  sing  through  eternity.  And  indeed,  all  on  whom  the 
Spirit  of  praise  and  gratitude  is  poured  out,  they  resolve  never  to 
give  over  singing.  And  because  they  know  it  Avill  not  last  always 
in  time,  nor  their  harp  be  still  in  tune ;  therefore  they  resolve,  as 


38  THE    militant's    song. 

it  were,  to  make  it  tlieir  great  errand  to  heaven,  to  sing,  to  sing 
there  for  ever ;  I  will  sing,  I  will  sing.  David  had  heard  once, 
yea  twice,  that  mercy  as  well  as  power  belongs  to  the  Lord  ;  and 
therefore,  not  only  once,  but  twice  in  a  breath,  he  resolves  to  sing 
unto  the  Lord.  The  word  hath  a  great  deal  of  elegancy  and  em- 
phasis in  it ;  I  will  sing  of  mercy,  I  will  sing  of  judgment :  0,  I 
will  sing ;  O  Lord,  I  will  sing  ;  and  I  will  sing  unto  thee. 

In  a  word,  it  imports,  that  a  God  in  Christ  was  the  all  of  tlie 
song ;  even  the  Alpha  and  Omega  of  it,  the  beginning  and  the  end 
of  it :  it  was  of  him,  as  the  Alpha  ;  for  the  discovery  of  the  mercy 
of  God  in  Clirist  brought  him  to  it ;  I  will  sing  of  mercy  and  judg- 
ment :  and  it  was  to  him,  as  the  Omega ;  for  the  song  is  dedicated 
to  the  Lord ;  "  Unto  thee,  0  Lord,  will  I  sing." — These  things  I 
think,  are  imported  in  the  manner  of  the  expression,  and  they  may 
help  to  regulate  our  resolutions  in  singing. 

IV.  The  fourth  head  proposed  was.  Why  it  is  so  ordered  of  tlie 
Lord,  that  his  people  should  have  ground  to  sing  of  mercy  and 
judgment  both  ?  why  is  there  both  mercy  and  judgment  in  their 
lot,  to  be  the  matter  of  their  song,  while  in  this  Avorld  ? 

The  first  reason  is.  To  put  a  difference  betwixt  heaven  and 
earth  ;•  for  in  heaven  there  will  be  no  judgment,  no  affliction,  no 
desertion,  no  sin,  no  song  of  judgment  present,  but  of  judgment 
past :  the  song  of  heaven  will  be  of  mercy  present,  and  judgment 
past,  among  the  triumphant  comjmny ;  but  the  song  of  the  militant 
cliurch,  is  of  mercy  and  judgment,  both  present.  Now,  we  see 
through  a  glass  darkly,  and  therefore  sing  confusedly ;  but  then 
shall  we  see  face  to  face,  and  therefore  shall  sing  distinctly :  now 
we  know  in  part,  and  sing  in  part ;  but  then  the  perfect  knowledge 
will  make  a  perfect  song :  now  we  are  very  unlike  to  Christ,  be- 
cause we  see  but  little  of  him,  and  so  the  song  is  but  heavy,  dull, 
and  flat ;  but  then  shall  we  be  like  him,  for  we  shall  see  him  as  he 
is,  and  so  the  song  will  be  cheerful  and  ravishing :  now  when  a 
mercy  raises  the  song,  a  judgment  bears  it  down,  some  cloud  or 
other  interrupts  the  singing ;  but  then  there  shall  be  no  present 
judgment,  no  cloud,  no  night,  yo  complaint  to  mar  the  song,  fo>' 
tliere  the  mercy  is  not  mixed  with  any  judgment,  nor  the  j<jy 
mixed  with  any  sorrow. 

The  second  reason  is,  That  they  may  put  honour  upon  the  divine 
wisdom,  that  does  so  wonderfully  reconcile  these  opposites,  such  as 
mercy  and  judgment  are.  O  the  infinite  wisdom  of  God,  that  can 
make  antipodes  meet  in  a  song  of  praise,  and  contraries  in  a  hymn  of 
glory  to  him.    0  the  wisdom  that  makes  mercy  and  judgment  meet 


THE     militant's     SONG.  39 

togctlicr,  and  kiss  one  aiiotlior !  O  the  wisdom  tliat  brings  tlie 
greatest  good  out  of  the  greatest  evil,  and  the  best  blessings  out 
of  the  worst  of  evils ;  as  out  of  the  first  Adam's  sin  and  fall,  bring^i 
the  second  Adam's  glory  and  honour,  and  the  greatest  happiness  of 
his  seed !  0  the  wisdom  that  brings  life  out  of  death,  light  out  of 
darkness,  liberty  out  of  bondage,  love  out  of  enudty,  happiness  out 
of  misery,  holiness  out  of  sin,  joy  out  of  sorrow,  mercy  out  of 
judgment !  0,  can  we  look  down  to  this  great  depth,  without  cry- 
ing with  the  apostle,  "a  ts  ii\o  ..-o«  kh  ^opcui  Kai  ri/wnuj  oeo  \  etc.  O  the 
depth  of  the  riches,  both  of  the  wisdom  and  knowledge  of 
God!  how  unsearchable  are  his  judgments,  and  his  ways  past  find- 
ing out  ?     Kom.  xi.  33. 

•  The  third  reason  is,  That  they  may  be  trained  up  gradually  for 
singing  halleluiahs  in  heaven.  They  are  not  yet  fit  and  qualified 
for  singing  of  mercy  without  judgment ;  and  though  judgment  is 
turned  into  mercy  to  the  people  of  God,  and  so  is  matter  of  a  song : 
yet  the  present  sense  and  feeling  that  they  have  of  judgment, 
makes  the  manner  of  their  singing  suitable  to  their  imperfect  con- 
dition, wherein  they  are  not  capable  to  sing  of  mercy  without  a 
mixture  of  judgment.  They  are  but  learning  to  sing ;  and  by 
judgment  they  are  disciplined  to  sing  gradually  better  and  better  : 
when  mercy  does  not  prevail  to  make  them  sing  aright,  he  sends  a 
judgment  to  make  them  sing  better.  They  are  learning  the  language 
of  heaven  before  they  go  there;  but  at  their  first  learning  they  are 
but  scholars,  and  need  the  correction  of  judgment.  If  they  abuse 
mercy,  and  do  not  sing  aright  of  it,  there  comes  a  heavy  judgment 
to  make  them  take  heed  how  they  sing,  and  then  they  learn  to 
sing  the  seventy-first  verse  of  the  hundred  and  nineteenth  Psalm, 
tiaying, 

It  hath  been  very  good  for  me, 

That  I  afllicted  was, 
That  I  niiglit  well  instructed  be, 

And  learn  thy  holy  laws  : 

And  then  they  learn  to  sing  the  seventy -fifth  verse ; 

That  very  right  thy  j  udgments  are, 

I  know  and  do  confess  ; 
And  that  thou  hast  afflicted  me, 

In  truth  and  faithfulness. 

The  fourth  reason  is,  That  the  burden  of  the  song  may  be  pro- 
fwirtioned  to  their  back.  They  cannot  bear  to  have  all  mercy,  and 
no  judgment ;  for  then  they  would  swell  in  pride,  and  be  exalted 
ubove  measure :    they  cannot  bear  to  have  all  judgment,  and  no 


40  THE     militant's     SONG. 

mercy  ;  for  then  would  they  smk  into  despair,  and  be  pressed  above 
measure.  On  one  hand,  to  sing  of  nothing  but  mercy,  would  be  a 
burden  too  great  and  heavy  ;  they  find,  when  their  hearts  at  some- 
times are  lifted  up  to  a  high  note,  they  cannot  get  praised ;  they 
are  ready  to  invite  angels,  saints,  sun,  moon,  and  stars,  to  help 
them  to  praise,  for  it  is  too  great  work  for  them  alone  ;  they  can- 
not get  their  notes  raised  high  enough :  but  when  the  praising 
frame  is  over,  if  nothing  but  a  sense  of  mercy  remain,  then  hav- 
ing a  body  of  sin  that  abuses  all  mercies,  some  proud  thought  and 
self-exalted  imagination,  rises  in  their  breasts,  and  would  rise  above 

measure,  if   it    were    not   kept  down  with  judgment. On  the 

other  hand,  to  sing  of  nothing  but  judgment,  would  Be  a  damp 
instead  of  a  song,  a  melancholy  sighing  instead  of  singing : 
and  therefore  they  are  well  mixed  together  in  infinite  wis- 
dom. 

The  fifth  reason  is.  That  their  song  may  be  the  more  melodious. 
As  in  natural,  or  artificial  music,  there  is  no  melody  where  there 
is  but  one  note  ;  there  must  be  difl'erent  sounds  to  make  the  musio 
melodious.  I  think  the  apostle  speaks  after  this  manner,  1  Cor. 
xiv.  7,  "  Even  things  without  life  giving  sound,  whether  pipe  or 
harp,  except  they  give  a  distinction  in  the  sounds,  how  shall  it  be 
known  what  is  piped  or  harped?"  So  it  is  here  in  the  spiritual 
music,  whether  you  look  to  the  consummate  song  of  the  redeemed 
above,  or  the  initial  song  of  the  redeemed  below,  the  song  of  mercy 
present,  and  judgment  past,  makes  the  sweetest  melody  in  heaven ; 
and  the  song  of  mercy  and  judgment,  both  present,  makes  the 
sweetest  melody  that  can  be  attained  on  earth.  Mercy  and  judg- 
ment like  bass  and  treble,  make  holy  melody  in  the  spiritual  song : 
here  are  the  different  notes  of  music ;  mercy  makes  a  high  and 
lofty  note,  and  judgment  makes  a  humble  and  low  note,  and  both 
make  the  song  melodious.  When  a  man  not  only  sees  mercy,  but 
mercy  and  judgment,  mercy  before  judgment,  and  mercy  after 
judgment,  and  mercy  in  judgment,  and  mercy  with  judgment,  and 
mercy  out  of  judgment,  and  mercy  backirg  jrdgment,  and  mercy 
blessing  judgment,  and  mercy  ordering  and  disposing  judgment, 
mercy  qualifying  judgment,  and  mercv  moderating  judgment,  and 
mercy  sweetening  judgment,  and  mercy  rejoicing  over  judgment, 
and  mercy  running  through  judgment,  and  mercy  at  the  root  of 
judgment,  and  mercy  at  the  top  of  judgment,  mercy  on  this  side 
of  judgment,  and  mercy  on  that  side  oi'  judgment,  mercy  round 
aoout  judgment,  and  mercy  turning  judgment  into  mercy;  0  then, 

how  does  he  sing  with  melody  in  hia  heart  to  the  Lord  I It  is 

to  make  the  song  melodious. 


THE     militant's     SONG.  41 

The  sixth  reason  is,  That  they  may  prize  both  their  mercies  arid 
their  judgments ;  both  their  crosses  and  their  comforts,  both  their 
rods  and  reliefs,  as  both  affording  matter  of  a  song ;  and  thafr  they 
may  neither  on  the  one  hand  sport  at  his  mercy,  nor  on  the  other 
Hand  spurn  at  his  judgments  ;  and  that  they  may  neither  abuse  en- 
largements, nor  despise  chastisements,  but  that  they  may  give 
both  their  proper  place  and  room  in  their  hearts  and  esteem ;  that 
they  may  sing  of  both,  and  love  the  Lord  their  God  in  both,  and 
so  may  love  a  frowning  as  well  as  a  smiling  God,  an  absent  as  well 
as  a  present  God,  a  hiding  as  well  as  a  shining  God,  a  correcting 
as  well  as  a  comforting  God :  and  that  both  out  of  their  clear  and 

cloudy  days  they  may  pen  a  song  to  the  praise  of  his  name, In 

a  word,  the  Lord  orders  it  so,  that  their  song  should  be  both  of 
mercy  and  judgment,  and  puts  both  in  their  lot ;  that,  in  the  view 
of  mercy,  they  may  not  despair ;  and,  in  the  view  of  judgment, 
they  may  not  presume :  that  they  may  sing  hopefully,  because  of 
mercy ;  and  humbly,  because  of  judgment :  and  that  their  song 
may  be  full,  aud  take  in  all  his  dispensations,  like  the  song  of 
Moses  and  the  Lamb  ;  "  Great  and  marvellous  are  thy  works.  Lord 
God  Almighty ;  just  and  true  are  thy  ways,  thou  King  of  saints," 

Eev.  XV.  3. So  much  for  this  head. 

V.  The  fifth  head  was  the  application,  in  the  following  inferen- 
ces.    Hence  see. 

That  that  there  is  an  over-ruling  and  wise  providence,  making 
all  things,  whether  comforts  or  crosses,  sweet  things  or  sad  things, 
contribute  and  co-operate  for  the  good  and  advantage  of  the  hidden 
remnant ;  ''  We  know  that  all  things  work  together  for  good,  to 
them  that  love  God,  to  them  who  are  the  called  according  to  his 
purpose,"  Eom.  viii.  28.  Mercy  and  judgment,  and  all  adverse 
and  prosperous  things,  work  together  to  be  the  matter  of  a  song: 
surely  there  is  a  wheel  within  a  wheel ;  there  is  a  secret  hand  that 
draws  up  and  tunes  all  the  strings  of  the  harp  of  providence,  to 
make  a  sweet  song  of  praise  unto  God  ;  there  is  an  infinitely  wise 
hand,  like  that  of  a  cunning  player  upon  his  harp,  that  makes  all 
the  most  seemingly  jarring  notes  to  contribute  to  melody,  even  as 
he  made  the  malice  of  the  Jews,  the  treason  of  Judas,  and  the  rage 
of  devils,  to  work  for  the  salvation  of  an  elect  world. 

See  the  sweetness  of  tn  e  religion,  and  that  Wisdom's  ways  are 
pleasantness  :  a  religious  life  is  a  singing  life,  whether  providence 
smile  or  frown.  If  a  believer  sigh  and  mourn  at  any  time,  and  be 
not  singing  at  the  same  time,  it  is  when  religion  is  at  a  low  ebb 
with  him.     You  may  think  religion  is  a  melancholy  life,  man,  be- 


42  THE    militant's    song. 

cause  many  are  the  afflictions  of  the  righteous,  and  judgment  may 
begin  at  the  house  of  God  ;  but  you  do  not  consider,  that  true  reli 
gion  makes  a  man  to  sing  of  judgment,  as  well  as  of  mercy.  Out 
of  all  the  ups  and  downs,  the  vicissitudes  and  changes,  smiles  and 
frowns,  of  the  believer's  lot,  the  Lord  brings  a  song  of  praise 
Truly,  God  is  good  to  Israel,  whether  Israel  think  it  or  not ;  for, 
even  judgment  will  be  matter  of  a  song.  It  is  the  language  of  un- 
belief, when  they  say  of  judgment,  as  Jacob  did  of  his  afflictions, 
All  these  things  are  against  me ;  but  when  once  the  gallant  grace 
of  faith  takes  the  field  again,  it  will  say.  All  these  are  for  me,  and 
I  will  sing  of  all. 

See  hence  the  difference  betwixt  carnal  and  spiritual  mirth,  car- 
nal and  spiritual  singing ;  betwixt  the  joy  of  the  world  and  the  joy 
of  the  saints.  The  world  may  rejoice,  if  they  have,  and  while  they 
have  some  outward  mercy ;  but  to  sing  of  judgment,  when  these 
mercies  are  withdrawn,  is  what  they  know  nothing  of;  nay,  tak3 
away  the  world,  and  they  will  say  with  Micah,  They  have  taken 
away  my  gods,  and  what  have  I  more?  But  spiritual  joy  can  sing 
in  the  midst  of  sorrow,  and  say,  "  Although  the  fig-tree  shall  not 
blossom,  neither  shall  fruit  be  in  the  vines,  the  labour  of  the  olive 
shall  fail,  and  the  fields  shall  yield  no  meat ;  the  flock  shall  be  cut 
ofi"  from  the  fold,  and  there  shall  be  no  herd  in  the  stalls :  Yet  I 
will  rejoice  in  the  Lord,  I  will  joy  in  the  God  of  my  salvation," 
Heb.  iii.  17,  18.  O  Sirs,  down,  down,  down  with  all  carnal  mirth 
and  wordly  joy,  in  comparison  of  this :  down  with  singing,  piping, 
and  dancing ;  these  things  are  but  folly  and  madness. 

Hence  see,  that  the  godly  need  not  take  any  sinful  shift,  to  shiui 
suffering,  or  any  sinful  course  to  shun  the  cross ;  for,  come  the 
cross  when  it  will,  they  may  even  sing  with  the  cross  on  their 
back,  as  Paul  and  Silas  in  the  stocks.  Acts  xvi.  24,  25.  Is  tlio 
godly  tempted  to  make  any  sinful  compliance  with  the  courses  of 
the  time?  What  need  he  be  annoyed,  as  if  his  life  of  outwai'd 
comforts  in  a  world  would  be  at  an  end,  as  if  bonds,  and  imprison- 
ments, the  loss  of  wordly  goods  and  enjoyments  were  abiding  him, 
if  he  makes  not  this  and  the  other  compliance  ?  "What  need  any 
annoyment  ?  For  his  suffering  time  may  be  his  singing  time ;  I 
will  sing  of  mercy  and  of  judgment.  Besides,  all  his  light  afflictions 
here,  which  last  but  for  a  moment,  work  for  him  a  far  more  exceed- 
ing and  eternal  weight  of  glory. 

Hence  see,  what  a  sweet  place  heaven  -must  l)e,  and  what  singing 
must  be  there :  If  a  song  of  mercy  mixed  with  judgment  here  is 
sweet,  and  sometimes  even  ravishing,  0  what  a  sweet  song  is  that 


THE     militant's     SONG.  43 

of  the  redeemed  about  the  tliroue,  where  there  is  no  more  judg- 
ment, no  more  sorrow  or  sin !     And  little  wonder  that  the  believer 
longs  for  heaven,  seeing  his  sweetest  songs  are  mixed  with  sighs,  and 
his  mercies  with  judgments  ;  his  sweetest  songs  here  have  still  this 
heavy  sigh  in  them.  Ah,  and  wo  is  me,  that  wherever  I  go  in  this 
world,  I  am  always  drawing  a  body  of  death  along  with  me. — 0 
what  a  happy  time  is  the  day  of  death  to  a  believer,  when  he  shall 
take  an  everlasting  ftirewell  of  all  his  lusts  and  idols  !     O  believer, 
what  would  you  think  to  be  saying.  Farewell  darkness,  and  wel- 
come everlasting  light ;  farewell  enmity,  and  welcome  everlasting 
love  ;  farewell  sorrow,  and  welcome  everlasting  joy  ;  farewell  all 
my  sins,  and  heart-plagues,  and  strong  corruptions,  and  welcome 
eternal  happiness,  and  uninterrupted  felicity  ?     0  would  you  not 
say,  Farewell,  farewell,  with  a  thousand  good- wills  to  all  these  evil 
things,  and  triumphantly  say,  Glory  to  God  that  we  shall  never 
meet  again  ?     Hence  see  then,  I  say,  what  a  sweet  place  heaven 
must  be  :  if  even  judgments,  sufferings,  and  temptations  to  sin  here 
be  made  matter  of  joy  and  singing  sometimes  to  the  believer,  what 
shall  glory  be  ?     If  the  worst  things  on  earth  may  contribute  to  a 
song,  what  will  the   best  things  in  heaven  do?     If  the  cross  be 
sometimes  so  sweet,  what  will  the  crown  be  ?     If  the  waters  of 
Marah  be  made  so  sweet,  what  will  the  wine  of  Paradise  be  ?     If 
God's  rod  hath  honey  at  the  end  of  it,  what  will  his  golden  sceptre 
have  ?     O  !  how  happy  are  they  who  have  got  the  start  of  us,  and 
are  exalted  above  these  visible  heavens  already,  and  past  all  their 
fears  and  doubts,  and  are  singing  praises  without  wearying ! 

Hence  see,  what  a  black  and  white  garment  the  believer  wears. 
The  garment  of  praise  is  a  garment  of  diverse  colours ;  dyed  white 
and  black  with  mercy  and  judgment ;  "  I  am  black  but  comely,  O 
ye  daughters  of  Jerusalem,  as  the  tents  of  Kedar,  and  yet  as  the 
curtains  of  Solomon,"  Cant.  i.  5.  Not  only  black  in  themselves, 
and  comely  in  Christ ;  black  as  sinners,  and  comely  as  saints ; 
black  with  sin,  and  comely  with  grace :  but  sometimes  black  with 
persecution,  and  comely  with  consolation ;  black  with  affliction, 
distress,  and  judgment,  but  comely  with  the  mixture  of  mercy  in 
their  cup  of  adversity,  while  they  get  the  oil  of  joy  for  mourning, 
and  the  garment  of  praise  for  the  spirit  of  heaviness.  Hence,  with 
what  heaviness  have  you  gone  to  prayer !  sometimes  under  the 
sense  of  inward  trouble  from  your  lusts,  or  some  outward  trouble 
from  the  world ;  some  particular  affair  about  your  husband,  your 
wife,  your  children  your  family,  that  hath  been  distressing  to  you. 
You  have  in  heaviness  gone  away  to  God  in  prayer,  and  come  away 


44  T  H  E     M  I  L  I  T.A  N  t's     S  0  N  G  . 

with  your  soul  leaping  as  a  hart  within  you.  0  believer,  you  need 
not  shudder  or  be  grieved  at  the  cup  of  affliction,  which  your 
Father  gives  you  to  drink ;  for,  though  it  be  bitter  at  the  top,  yet 
the  sugar  is  at  the  bottom  of  the  cup  :  What  I  do,  thou  knowest 
not  now,  but  thou  shalt  know  hereafter. 

Hence  we  may  see,  the  happiness  of  the  samts,  and  of  all  believ- 
ers m  Christ:  They  may  in  every  thing  give  thanks;  for  this  is  the 
will  of  God  in  Christ  concerning  them ;  be  it  prosperity  or  adver- 
sity, mercy  or  judgment,  in  life  or  in  death ;  he  may  sing,  that 
nothing  in  the  world  can  make  him  miserable,  no  losses,  crosses, 
bonds,  persecutions,  famine,  or  pestilence.  If  he  may  sing  of  judg- 
ments, surely  the  judgments  are  not  the  vindictive  judg- 
ments, but  fatherly  chastisements ;  for  God  deals  not  with  him 
according  to  the  tenor  of  the  law,  as  a  covenant  of  works  ;  nay,  he 
is  not  under  the  law,  nor  liable  to  the  penal  sanction  of  it :  they 
are  judgments  of  a  fatherly  judge,  not  of  a  wrathful  judge,  other- 
wise he  could  not  sing  of  judgment.  How  little  cause  hath  the 
believer  to  be  discontented  at  outward  trials  ?  What !  are  you 
discontented  at  that,  out  of  which  God  is  bringing  a  song  of  praise 
in  time,  and  a  weight  of  glory  through  eternity. 

Hence  see  the  misery  of  the  wicked.  Whatever  matter  of  sing- 
ing the  children  of  God  have,  yet  ye  have  matter  of  sighing, 
howling,  and  lamentation ;  for  ye  are  under  the  curse  of  God, 
under  the  curse  of  his  law,  and  so  continue  in  a  dreadful,  damna- 
ble state ;  while  ye  are  out  of  Christ,  all  the  mercies  that  ye  meet 
with  are  curses  to  you,  and  all  the  judgments  you  meet  with  are 
drops  of  divine  indignation,  and  pieces  of  hell.  Your  temporal 
mercies  are  curses;  The  prosperity  of  fools  destroys  them;  and 
so  your  table  is  your  snare  :  spiritual  mercies  are  curses  to  you ; 
from  all  the  flowers  of  heavenly  blessings  ye  suck  poison ;  the 
word  is  the  savour  of  death  to  you  ;  the  gospel  is  a  stumbling-block 
to  you,  over  which  ye  fall  into  perdition ;  and  as  the  same  wind 
that  blows  one  ship  to  an  haven,  blows  another  on  the  rock ;  so 
the  same  breath  of  the  minister,  that  blows  some  to  heaven,  blows 
you  to  hell :  the  sacrament  is  a  curse  to  you,  for  ye  eat  and  drink 
your  own  damnation ;  the  Bible  is  a  curse  to  you,  for  the  word  of 
the  Lord  is  against  you,  and  ye  are  against  it.  What  shall  I  say, 
to  you,  graceless,  Christless,  desperate  sinner  ?  O  will  you  tremble 
and  quake,  lest  Christ  himself,  the  blessing  of  all  blessings,  and 
mercy  of  all  mercies,  be  a  curse  to  you,  and  a  stone  of  stumbling, 
over  which  you  will  break  your  neck  !  for,  he  is  set  up  for  the  fall- 
ing, as  well  as  the  rising  of  many  in  Israel.  O  that  this  thunder 
would  awaken  souls  that  are  sleeping  securely  in  a  course  of  sin  I 


THE     militant's     SONG.  45 

As  all  mercies  are  curses  to  a  reprobate  world,  so  judgments  are 
judgments  indeed  to  jou  that  live  all  your  days  without  Christ ; 
for  judgment  without  mercy  is  the  portion  of  your  cup  :  every  af- 
fliction is  a  judgment  of  wrathful  and  vindictive  nature  unto  you. 
You  will  say,  O  for  patience  under  such  a  trouble  and  sickness  ! 
Poor  graceless  soul,  speaking  of  patience  under  trouble ;  you  are 
thus  contending  with  God,  and  struggling  like  a  fly  under  a  moun- 
tain, and  striving  to  be  quiet  under  that  which  God  hath  sent  to 
disturb  you.  God  does  not  aflOiict  men  that  are  out  of  Christ  to 
exercise  their  patience,  but  to  disturb  their  false  peace  and  security. 
0  that  God  would  awaken  you!  If  God  call  for  famine  on  the 
land,  and  make  you  feel  the  effects  of  terrible  drought,  it  is  a 
judgment  indeed,  and  a  pledge  of  hell  unto  you  ;  if  God  lay  you 
on  a  sick-bed,  and  afflict  you  in  your  name,  estate,  person,  friends, 
all  is  a  piece  of  hell  to  you ;  judgments  to  you  are  drops  of  ven- 
geance.    Again, 

See  how  reprovable  they  are,  from  this  doctrine,  who  never  sing 
of  mercy  and  judgment.  Some  never  sing  at  all  the  praises  of  God: 
there  is  a  gentle  or  rather  deistical  fashion  among  some  in  our  day, 
in  public  ordinances,  they  do  not  open  their  mouth  to  sing  with  the 
congregation.  Oh !  will  they  never  sing  in  heaven,  that  scorn  to 
sing  on  earth  ?  Many  indeed  sing  with  their  mouth,  that  know  not 
what  it  is  to  sing  with  their  heart,  nor  sing  with  their  life  to  glorify 
God.  Many  never  sing  of  mercy,  notwithstanding  of  their  re- 
ceiving many  mercies ;  they  pray  for  what  they  want,  but  never 
praise  for  what  they  have :  and  there  is  much  of  this  ingratitude 
among  believers  themselves.  Many  again,  instead  of  singing  of 
mercy,  they  slight  their  own  mercies,  and  fight  against  God  Avith  his 
own  favours ;  they  abuse  their  peace  to  security,  their  drink  to 
drunkenness,  their  meat  to  gluttony,  and  their  mercies  to  presump- 
•tion.  Do  ye  thus  requite  the  Lord,  O  foolish  people  and  unwise  ? 
Many,  if  they  sing  of  mercy,  they  know  not  what  it  is  to  sing  of 
judgment ;  When  God's  judgments  are  in  the  earth,  the  inhabitants 
of  the  world  should  learn  righteousness.  "What  are  ye  learning  out 
of  this  great  drought,  whereby  God  is  threatening  to  send  a  famine 
on  the  land,  and  break  the  staff  of  bread  ?  To  sing  of  judgment,  is 
to  hear  the  rod,  and  who  hath  appointed  it ;  to  sing  of  judgment,  is 
to  see  the  hand  of  God  in  the  affliction,  to  kiss  the  hand  that 
smites;  to  glorify  God  in  the  fires;  to  bless  him  that  remembers 
mercy  in  the  midst  of  wrath;  and  to  answer  the  call  of  God  by  such 
and  such  a  dispensation.  Many,  instead  of  singing  of  mercy  and  judg- 
ment, they  slight  both  mercy  and  judgment ;  mercy  does  not  melt 


46  themilitant'ssoxg. 

them,    and    judgment   does   not   move   them      0   take   with   the 
reproof. 

See  how  comfortable  this  doctrine  may  be  to  all  believers  and 
lovers  of  our  Lord  Jesus  Christ ;  ye  have  ground  to  sing,  not  only 
of  mercy,  but  of  judgment :  I  know  no  case  you  can  be  in, 
believer,  but  there  is  room  for  singing :  the  saint  may  sing  of 
mercy  in  the  midst  of  judgment.  O  how  can  I  sing,  when  I 
missed  mv  errand  at  this  occasion  ?  says  one :  let  them  give  the 
praise  they  have  got  the  profit ;  but  for  me,  I  am  left  under  heavy 
judgment,  under  affliction,  temptation,  desertion ;  yea,  and  the 
prevalency  and  power  of  sin  and  corruption ;  and  therefore  there  is 
no  room  for  my  singing,  but  rather  for  my  sighing,  mourning,  and 
lamenting  before  the  Lord,  and  to  be  humbled  to  the  dust.  Why, 
man,  indeed  it  is  not  hiunility,  but  pride,  that  makes  you  refuse  to 
praise:  you  undervalue  the  day  of  small  things,  and  any  little 
measure  of  grace  and  mercy  you  enjoy,  because,  forsooth,  you  have 
not  all  you  would  be  at ;  and,  it  may  be,  God  is  saying,  I  will 
send  trouble  after  trouble  upon  you,  till  you  be  so  humbled  as  to 
be  thankful  for  the  least  mercy,  till  you  be  thankful  that  you  are 
out  of  hell.  -^  *  *  O  how  many  millions  of  mercies  have  you 
to  bless  God  for  I  And  will  you  take  offence  at,  or  differ  with 
your  God,  and  denv  him  his  due,  because  you  get  not  all  your 
will  ?  You  have  ground  of  singing,  believer,  notwithstanding  all 
that  you  have  said. — 0  !  but  how  can  I  sing,  when  I  find  sin,  by 
which  God  is  dishonoured,  raging  in  my  heart ;  and  corruptions, 
like  so  many  devils,  roaring  and  domineering?  If  corruptions 
were  slain,  I  think  I  would  sing,  but  not  otherwise.  Why,  poor 
soul,  I  tell  you,  that  you  must  even  in  that  case  "  Sing  of  mercy 
and  judgment,"  and  sing  because  he  hath  said,  "  Slay  them  not, 
lest  my  people  forget,"  Psalm  lix.  11.  If  your  corruptions  were 
slain,  as  you  would  have  them,  you  would,  perhaps,  forget  your 
own  weakness  ;  forget  your  deliverer ;  forget  your  dependence  on 
him ;  forget  prayer ;  forget  pity  tOAvards  these  that  are  afflicted 
and  tossed  as  you  are :  it  may  be,  you  would  forget  the  fountain 
open ;  forget  to  make  daily  use  of  Christ ;  forget  to  sympathize 
and  bear  with  others,  when  they  fall  or  are  overtaken  in  a  fault ; 
forget  to  walk  humbly ;  forget  the  sweet  experiences  of  his  pardon- 
ing and  purging  grace ;  and  forget  to  call  yourself  a  dog,  when  you 
go  Defore  him,  saying,  Truth,  Lord,  I  am  a  dog,  I  am  a  devil,  I 
am  a  lump  of  hell :  And  therefore,  you  may  think  it  strange  to 
hear  of  blessing  the  Lord  that  corruptions  are  not  slain  outright, 
^et,  since  infinite  wisdom  sees  that  nothing  less  will  cuj-e  your 


THE     militant's     SONG.  47 

forgetfulness  while  here,  even  bless  him,  who  hath  said,  Slaj  them 
not,  lest  my  people  forget.  Bless  them  that  he  hath  not  only 
said,  of  affliction,  temptation,  desertion.  Let  not  my  people  want 
them,  lest  they  forget ;  but  even  of  sins,  corruption  and  spiritual 
enemies.  Slay  them  not,  lest  my  people  forget :  better  they  be  not 
slain,  than  that  you  forget  to  give- Christ  the  glory  of  his  saving 
offices,  by  employing  him  daily  to  heal  all  your  diseases,  and  fight 
all  your  battles. 

Hence  see  the  mark  of  a  true  believer,  and  try  yourselves  by 
this  doctrine.  Do  you  sing  of  mercy  and  judgment?  I  might  tell 
you  for  marks,  that  if  you  have  learned  this  song  of  mercy  and 
judgment,  as  the  song  hath  been  introduced  with  sorrowing,  I  mean 
with  legal  conviction  and  humiliation  ;  so  you  will  find  it  inter- 
rupted with  sighing,  because  all  the  powers  of  hell  and  corruption 
will  oppose  this  sweet  exercise :  you  will  find  your  harp  must  per- 
petually be  tuned  by  the  hand  of  the  Spirit,  and  that  you  are 
incapable  to  sing,  till  he  pen  the  song ;  for  it  is  with  the  believer 
as  with  the  marigold,  it  opens  and  shuts  as  the  sun  rises  and  sets ; 
and  yet  even  when  the  sun  is  set,  as  it  were,  that  you  cannot  open 
and  praise,  you  will  find  praise  waiting  for  the  Lord  in  Zion,  Psal. 
Ixv.  1;  or  as  it  may  be  rendered,  Praise  is  silent  for  thee  in  Zion; 
Why  ?  the  Spirit  of  praise  is  sometimes  silent,  but  yet  it  is  a  wait- 
ing silence;  you  will  be  waiting  for  the  Spirit  of  praise  to  be 
poured  out,  and  in  the  mean  time  acknowledging  your  debt  of 
praise ;  and  so,  while  it  is  not  sensibly  running  out,  it  is  gathering 
a  dam,  as  it  were,  till  the  Spirit  be  poured  out  from  on  high,  and 
then  it  will  flow  amain. — But,  instead  of  all  other  marks  that 
might  be  mentioned,  I  offer  this  ;  If  you  be  one  that  hath  learned 
to  sing  of  mercy  and  judgment,  then  you  have  got  a  discovery  of 
the  glory  of  God's  mercy  and  judgment,  as  reconciJed  together, 
and  mutually  embracing  one  another  in  Christ  Jesus.  There  are 
two  letters  of  Grod's  name,  Exod.  xxxiv.  6,  7,  the  one  is  mercy  and 
grace ;  "  The  Lord,  the  Lord  Cod,  merciful  and  gracious ;"  the 
other  is  "justice"  and  "judgment ;"  The  Lord  that  will  by  no  means 
clear  the  guilty :  and  these  are  the  two  strings  of  the  harp,  on 
which  the  believer  sings.  Now,  have  you  been  taught  of  God,  to 
reconcile  these  two  letters  of  God's  name,  and  so  to  play  upon  these 
two  strings,  by  admiring  the  infinite  wisdom,  that  hath  made  them 
meet  together,  and  kiss  one  another  in  Christ?  Psal.  Ixxxv.  10. 
Have  you  seen  salvation  springing  out  of  both  these,  and  glory 
arising  to  both  these  attributes  of  God,  from  Christ's  obedience  to 
the  death,  whom  God  hath  set  forth  to  be  a  propitiation !     Have 


43  THE    militant's    song. 

vou  seen  mercy  running  in  tlie  cliannel  of  a  complete  satisfaction 
to  justice,  and  so  God  by  no  means  clearing  the  guilty,  without  a 
sacrifice  and  atonement  ?  Many  pretend  to  sing  of  mercy,  and  say, 
I  hope  in  God's  mercy ;  but  they  know  not  what  it  is  to  sing  of 
mercy,  to  the  highest  praise  of  mercy,  in  finding  out  a  ransom, 
whereby  mercy  is  magnified,  -not  to  the  disparagement,  but  to  the 
highest  praise  of  infinite  justice ;  because  judgment  was  executed 
upon  the  Surety  to  the  uttermost,  that  the  curse  of  the  law,  and 
the  vengeance  of  heaven  against  sin,  could  demand.  If  ever  you 
sano-  to  purpose  of  mercy  and  judgment,  you  have  seen  and  admired 
the  glory  that  shines  in  this  mutual  embracing  betwixt  mercy  and 
judgment. 

The  last  inference  I  offer,  is  this.  Hence  we  may  see  the  duty 
of  all  the  people  of  God,  namely,  to  "  Sing  of  mercy  and  judg- 
ment." As  it  is  the  duty  of  all  hearing  me,  to  seek  and  pray  while 
thev  are  out  of  heaven,  so  to  sing  and  praise  while  they  are  out  of  hell. 
But  whatever  others  do,  believer,  you  in  particular  are  to  sing  of 
mercy  and  judgment:  he  hath  done  much  for  others,  but  he  hath  done 
more  for  you ;  he  hath  given  you  himself  to  be  your  God,  his  Son  to  be 
your  shield,  his  Spirit  to  be  your  guide,  his  covenant  to  be  your  char- 
ter, and  his  heaven  to  be  your  inheritance  :  he  hath  given  you  his 
word  and  oath,  that  though  he  will  visit  your  iniquity  with  the 
rod,  and  your  transgression  with  stripes,  and  execute  judgment  on 
your  lusts,  and  take  vengeance  on  your  inventions,  yet  his  loving- 
kindness  will  he  not  take  away,  nor  alter  the  word  that  hath  gone  out 
of  his  mouth.  Once  hath  he  sworn  by  his  holiness,  That  he  will 
not  lie  unto  David  ;  and  therefore  you  may  sing  of  mercy  and  judg- 
ment :  and  even  at  your  lowest,  when  you  are  crying  out.  Behold, 
I  am  vile  !  O  I  am  black,  I  am  black,  I  am  black  ;  yet  even  then 
he  is  looking  upon  you  in  Christ,  and  saying.  Behold,  thou  art  fair, 
my  love  ;  behold,  thou  art  fair,  not  only  by  imputed  righteousness, 
but  even  by  implanted  grace,  which  makes  you  look  upon  sin  as  the 
greatest  evil,  and  groan  under  it  as  the  greatest  burden :  even  at 
your  lowest,  there  is  something  about  the  bottom  of  your  hearts 
that  says,  O  !  I  could  be  content  to  live  in  a  coal-pit  with  Christ, 
rather  than  in  a  palace  without  him  :  A  day  in  his  courts  are  bet- 
ter than  a  thousand  ;  I  had  rather  be  a  door-keeper  in  the  house 
of  my  God,  than  to  dwell  in  the  tents  of  wickedness.  0  to  see  his 
name  glorified  in  the  world,  and  his  kingdom  coming  in  me,  and 
in  thousands  about  me !  O  sing,  sing,  sing  of  mercy  and  judg- 
ment !  you  have  both  to  sing  of. 

Quest.  How  shall  I  sing  one  of  the  songs  of  Zion  in  a  strange 
land  ?     I  offer  some  general  directions,  and  then  I  close, 


THE     MI'LIT  ant's     SOXG.  49 

See  that  your  song  be  sung  upon  a  new  liarp  ;  I  mean,  -witL  a 
new  heart  and  a  new  spirit.  Ye  that  are  graceless  will  never  sing, 
till  you  get  a  new  heart ;  0  go  to  God,  and  cry  for  it :  ye  that  are 
gracious  will  never  sing  aright,  unless  the  new  harp  get  a  new  set, 
and  the  strings  be  drawn  up,  and  the  heart  tuned  by  the  hand  of 
the  Spirit ;  and  therefore  seek  the  new  influence  for  every  song, 
and  the  Spirit  to  dictate  the  song,  and  to  raise  the  notes.  As  the 
dial  in  the  daylight  will  not  shew  the  hour  without  the  sun,  so  your 
harp  of  graces  will  not  afford  melody  without  the  Spirit ;  therefore 
seek  the  Spirit  to  help  you,  when  you  cannot  utter  his  praise :  and 
when  you  find  your  hearts  in  a  praising  frame,  0  continue  at  the 
exercise,  saying,  as  David,  My  heart  is  fixed,  my  heart  is  fixed,  I 
will  sing  and  give  praise. 

If  you  would  sing  aright  of  mercy  and  judgment,  then  you  may 
sing  in  your  best  robes  ;  I  mean,  putting  on  Christ  Jesus,  and  his 
righteousness,  for  your  garment ;  this  is  the  garment  of  praise ; 
and  this  garment  smells  of  aloes,  myrrh,  and  cassia,  and  is  the 
only  thing  that  can  perfyime  the  praises  of  the  saints.  If  you  have 
Esau's  garments,  what  though  you  have  Jacob's  voice;  so  as  you 
wa.nt  a  tongue,  and  a  heart,  and  a  voice,  to  praise  him  as  you 
ought ;  yet,  with  your  elder  Brother's  garment,  you  may  get  the 
blessing.  Come  to  God,  under  a  sense  of  your  own  unworthiness,  and 
want  of  righteousness,  and  yet  saying.  Worthy  is  the  Lamb  that 
was  slain,     0  pray  and  praise  both  under  the  covert  of  blood. 

Put  a  mark  upon  mercy.  If  you  would  sing  of  mercy,  though 
it  were  never  so  little,  it  is  more  than  you  deserve,  I  have  heard 
of  a  Jewish  doctor,  that  was  called  Rabbi  this  too,  because  he 
used  to  say,  whatever  befell  him.  This  is  good  too,  and  this  too,  and 
this  too :  you  may  well  say,  how  little  soever  you  have,  This  is 
more  than  I  am  worthy  of,  and  this  too,  and  this  too.  He  that  sees 
that  nothing  is  his  but  sin,  cannot  but  wonder  that  any  thing  is  his, 
but  hell :  put  a  mark  upon  merc}^,  saying,  0  my  soul,  forget  not 
all  his  benefits.  Psalm  ciii.  2, — 6,  Mind  the  visit  he  gave  you  at 
such  and  such  a  place,  in  such  and  such  an  ordinance ;  mind  his 
words  of  grace,  and  emanations  of  love  :  put  up  some  of  the 
manna  in  the  golden  pot. 

Put  a  mark  upon  judgments.  If  you  would  sing  of  judgment,  as 
well  as  mercy,  and  lay  your  account  with  judgment.  *  *  * 
Learn  the  language  of  judgment.  Hear  the  rod.  See  Isaiah  xxiv. 
14.  It  is  matter  of  singing,  that  Christ  hath  a  greater  cSncern  for 
nis  church  than  you  have ;  for.  The  government  is  upon  his 
shoulders  :  God  will  take  care  of  his  own  church ;  and  Christ  hath 
Vol.  II,— 4 


50  THE     militant's     SONG. 

more  care  of  it  than  you  can  have ;  and,  Upon  all  the  glory  there 
shall  be  a  defence.  *  *  *  Be  not  surprised,  though  affliction, 
temptation,  and  desertion  come  upon  you,  on  the  back  of  a  commu- 
nion :  God  uses  to  feast  his  people,  to  fit  them  for  a  trial :  days  of 
sweet  enlargement  are  usually  like  sun-blinks  before  a  shower ; 
as  Peter  and  John  were  witnesses  of  Christ's  transfiguration  on  the 
Mount,  that  they  might  next  be  witnesses  of  his  agony  in  the  gar- 
den. Lay  your  account  with  trials  from  heaven,  earth,  and  hell, 
that  having  laid  your  account  with  them  beforehand,  you  may 
never  forget  to  sing ;  yea,  lay  your  account  that  the  Philistines 
will  be  upon  you,  Sampson ;  all  your  lusts  and  corruptions  Avill  be 
upon  you :  therefore.  Watch  and  pray,  that  ye  enter  not  into 
temptation ;  and  that  your  iniquity  get  not  such  hold  upon  you, 
that  you  shall  not  be  able  to  sing.     And  therefore. 

If  you  would  sing  aright  of  mercy  and  judgment,  let  your  song 
be  a  practical  song.  Here  I  must  tell  you,  that  some  take  the 
words,  for  David's  mercy  and  judgment  that  he  was  resolved  to 
exercise  in  his  government,  namely,  to  be  merciful  and  just ;  the 
mercy  of  God  shall  teach  me  to  be  merciful,  and  his  justice  and 
judgment  shall  teach  me  to  be  just:  I  will  praise  thee,  by  exer- 
cising mercy  and  justice  in  my  station,  as  a  king  and  a  magis- 
trate. His  resolution  here  is,  that  the  mercy  and  justice  of  God 
should  be  extolled  in  his  thoughts,  expressed  in  his  words,  and 
exemplified  in  his  actions,  according  to  that  command,  Hosea  xii. 
6,  ''  Keep  mercy  and  judgment,  and  wait  on  thy  God  continually." 
If  you  would  sing  of  mercy  and  judgment,  then  keep  mercy  and 
judgment:  have  you  shared  of  the  mercy  of  God,  and  will  you 
not  be  merciful,  as  your  heavenly  Father  is  ?  Do  you  know  the 
judgment  of  God,  and  will  you  not  be  just  and  righteous,  and 
equal  in  all  your  dealings  with  men,  and  conversation  in  the 
world  ?  David's  song  here  is  a  practical  song ;  and  you  may  see, 
at  your  leisure,  the  several  notes  of  this  practical  song  in  the  fol- 
lowing part  of  the  psalm  :  and  do  you  the  same  according  to  your 
station.  One  note  of  his  song  is,  verse  2,  "  I  will  behave  myself 
wisely  in  a  perfect  way,"  etc.,  i.  e.  that,  through  grace,  he  will  act 
conscientiously  and  considerately ;  and  in  the  mean  time  praying 
that  the  Lord  would  come  and  dwell  with  him  in  his  house,  "  O 
when  wilt  thou  come  unto  me  ?"  Another  note  of  his  song  is, 
verse  3,  Avhere  he  resolves  to  practice  no  evil  himself,  but  shuts 
his  eyes  from  seeing  evil.  Another  note  of  his  song,  verses  4,  5, 
he  will  not  keep  bad  servants,  nor  employ  th(ise  about  him  that 
were  vicious ;  that  he  would  have  nothing  to  do  with  malicious 


THE     militant's     SON.G.  51 

people,  these  tliat  were  slanderers  of  their  neighbours,  nor  these 
that  are  proud  and  haughty,  nor  these  that  were  deceitful,  and 
made  no  conscience  of  lying  and  deceit.  Another  note  of  his  song, 
verse  6,  That  he  would  keep  company  with  them  that  feared  God ; 
that  he  would  keep  good  company,  and  honest  servants :  You  do 
not  practically  sing  to  the  praise  of  God,  if  you  do  otherwise. 
Another  note  of  his  song  is,  verse  8,  That  he  will  extend  his  zeal 
to  the  reforming  of  city  and  country :  we  are  to  study  the  reforma- 
tion of  manners,  and  the  suppression  of  vice,  in  our  several  sta- 
tions ;  being  filled  with  a  zeal  for  the  glory  of  God,  the  interest  of 

Christ  and  his  truths. The  gospel-church  is  the  city  of  the 

Lord ;  we  are  to  seek  the  honour  of  God  in  the  purity  of  his 
church. 

And  lastly.  In  order  to  j'^our  singing  aright  this  practical  song, 
lay  the  burden  of  the  song  upon  the  back  of  the  chief  musician. 
Who  is  the  chief  Singer  ?  Even  Jesus  Christ,  in  whose  obedience 
to  the  death  was  raised  a  song  of  praise  and  glory  to  God  in  the 
highest ;  and  by  the  breathing  of  whose  Spirit  alone  you  can  sing 
and  serve  the  Lord  acceptably.  He  hath  said.  Without  me  ye  can 
do  nothing;  and  surely  without  him  you  cannot  sing;  therefore 
depend  upon  him,  who  only  can  make  the  tongue  of  the  dumb  to 
sing.  If  there  were  more  dependence  on  him,  the  tongue  as  well 
as  the  life  of  professors  would  be  more  employed  in  singing  his 
praises,  and  talking  of  his  name,  and  speaking  of  his  glory.  What 
a  sad  matter  is  it,  that  a  dumb  devil  hath  possessed  the  generality 
of  professors  as  to  spiritual  converse  ?  O  the  idle  worldly  talk 
upon  Sabbath  days ;  yea,  on  communion  days !  Some  will  go 
away  even  from  this  communion,  talking  more  of  the  corn  and 
weather,  or  anything  else,  than  upon  the  word  they  have  heard,  or 

any  soul-edifying  discourse  suitable  to  the  occasion. What  said 

Christ  of  the  possessed  man  in  the  gospel  ?  Thou  dumb  and  deaf 
Spirit,  I  charge  thee  to  come  out  of  him.  O  look  to  him,  that  he 
would  charge  the  dumb  devil  to  come  out  of  you,  that  your  tongues 
may  sing  his  praises,  and  speak  of  his  glory.  How  hardening  is  it 
to  a  wicked  world,  to  see  professors  as  carnal  and  worldly  as  them- 
selves !  ,  O  then  employ  the  chief  Singer  to  help  you  to  sing,  and 
plead  his  promise  for  this  end,  "  They  shall  sing  in  the  ways  ol  the 
Lord  :  for  great  is  the  glory  of  the  Lord,"  Psal.  cxxxviii.  5,  yea, 
he  hath  promised  to  sing  songs  in  the  night  of  adversity ;  that  is, 
a  song  of  mercy  in  the  midst  of  judgment  and  affliction ;  I  will 
give  her  "  the  valley  of  Achor  for  a  door  of  hope,  and  she  shall 
sing  there,"  Hos.  ii.  15.     0  believer,  whatever  be  your  discoui'age- 


52  THE    militant's    song. 

nient  and  complaint,  while  surrounded  with  judgments  and  trials, 
Ivit  not  the  world  see  you  damped  and  discouraged,  lest  they  say. 
You  serve  a  bad  master,  that  does  not  allow  you  to  sing.  What- 
ever dead  weights  you  have  upon  your  spirit,  which  God  and  you 
know,  ye  may  tell  him  of  it,  and  tell  some  godly  person  that  will 
sympathize  with  you  in  it ;  but  let  not  the  world  hear  of  your  com- 
plaints and  discouragements,  let  them  know  you  serve  a  good  mas- 
ter ;  and  remember  how  he  encourages  you  to  this,  saying,  How 
great  is  thy  loving  kindness  thou  hast  laid  up  for  them  that  trust 
in  thee  before  the  sons  of  men  I  or,  as  it  may  be  explained,  who 
carry  boldly  and  courageously,  under  whatever  difficulties  and 
dangers,  before  the  sons  of  men,  and  so  glorify  God  before  the 
world :  and  therefore,  though  you  may  weep  in  secret  places  before 
the  Lord,  and  get  to  little  more  than  a  sigh  or  sob,  yet  endeavour 
to  sing  before  the  world  at  least,  that  they  may  bring  up  a  good 
report  of  religion,  and  that  the  world  may  know  you  believe  what 
you  profess  ;  that  yet  a  little  while,  and  you  shall  return  to  Zion 
with  songs,  and  everlasting  joy  upon  your  heads,  and  sighing  and 
sorrowing  shall  for  ever  fly  away  ;  and  that  though  your  body  will 
be  laid  in  the  dust  within  a  little  time,  yet  a  little  while,  and  the 
happy  joyful  morning  of  a  glorious  resurrection  is  hastening  on, 
when  the  voice  will  be  heard,  "  Awake  and  sing,  ye  that  dwell  in 
dust,"  Isa.  xxvi.  19.  O  sing,  sing,  amidst  all  your  sorrows  and 
sighing;  sing  of  mercy  and  judgment,  in  hope  of  singing  there, 
where  sorrow  and  sighing  shall  fly  away.  O  go  away  singing,  in 
spite  of  the  devil  and  corruption ;  and  take  Christ  the  chief  Singer 
along  with  you,  to  tune  your  harp,  whensoever  the  devil  puts  it 
out  of  tune ;  Go  up  from  the  wilderness  :  leaning  upon  him  who 
hath  engaged  to  work  in  you  both  to  will  and  to  do. 

And  now,  when  we  are  parting,  alas  !  is  it  not  a  sore  matter, 
that  there  are  many  here,  that  will  never  learn  to  sing  on  earth, 
nor  ever  be  admitted  to  the  very  first  note  of  the  spiritual  song, 
which  is,  To  believe  on  the  Son  of  God ;  for.  Without  faith  it  is 
impossible  to  please  God,  or  praise  him ;  and,  as  they  never  get  to 
this,  so  it  never  cost  them  an  hour's  care,  or  made  them  lose  an 
hour's  sleep,  that  they  could  not  believe  in  Christ.  0  "Wretched 
man !  are  you  careless  and  indifferent,  whether  you  sing  in  heaven 
among  angels,  or  roar  in  hell  among  devils,  to  all  eternity  ?  Yea, 
there  are  some  here,  that  do  not  believe  there  is  such  a  person  as 
Christ  in  heaven ;  they  have  had  a  fancy  about  him,  by  their  hear- 
ing of  him  in  the  gospel,  but  never  had  the  faith  of  the  Son  of  God, 
by  the  Spirit's  revealing  him  in  the  heart :  and  yet  you  are  living 


THE     militant's     SONG.  53 

careless  and  secure,  in  the  pursuit  of  your  sins  and  idols  :  you  are 
going  straight  to  hell,  with  a  cart-load  of  sermons  on  your  back, 
and  making  podr  ministers  spend  their  breath  and  labour  in  vain, 
and  preach  you  to  the  devil,  when  they  would  gladly  preach  you 
to  Christ,  O  !  shall  we  part,  and  not  a  soul  of  you  be  touched  and 
turned  to  the  Lord,  or  brought  to  learn  any  other  song,  but  to  sing 
yourselves  asleep  in  the  arms  of  the  devil  and  your  lusts  ?  Some 
are  sleeping  in  the  arms  of  a  black  devil,  in  pursuit  of  gross  and 
abominable  lusts,  of  drunkenness,  whoredom,  sabbath-breaking,  etc. 
Others  are  sleeping  in  the  arms  of  a  white  devil,  going  about  to 
establish  a  righteousness  of  their  own,  resting  on  their  legal  duties 
and  prayers ;  having  a  form  of  godliness,  but  denying  the  power 
thereof;  expecting  God  will  have  mercy  on  them,  because  they 
observe  Several  duties  of  the  law,  which  others  neglect ;  and  so 
singing  a  false  song  of  mercy,  or  hope  of  mercy,  while  they  never 
knew  the  judgment  of  God,  nor  saw  the  wonders  of  God's  executing 
all  the  judgments  threatened  in  the  law  upon  the  glorious  Surety 
Christ  Jesus,  nor  eA^er  came  under  that  covert  to  escape  the  judg- 
ment of  God :  but,  while  you  are  strangers  to  Christ,  all  your  wor- 
ship is  but  hypocrisy,  your  zeal  but  madness,  your  faith  but  fancy, 
and  your  work  abominable  to  God.  0 1  will  none  of  you  be 
prevailed  with  to  cry  with  your  heart  to  the  Lord,  saying,  Lord, 
pluck  me  out  of  the  arms  of  the  devil,  and  as  a  brand  out  of  the 
burning?  As  you  would  not  despise  the  riches  of  his  mercy,  and 
incur  the  fury  of  his  judgment,  go  to  a  corner,  and  cry  to  him, 
that  he  would  teach  you  how  to  sing  of  mercy  and  judgment.  It 
may  be  the  Lord  will  pity  you  for  his  name's  sake.  O  may  the 
Lord  himself  shew  his  glory  to  you,  and  make  you  see  mercy  and 
judgment  meeting  and  embracing  each  other,  and  with  joint 
harmony  carrying  on  your  salvation  work,  in  spite  of  all  the 
opposing  legions  of  hell ;  and  bring  you  to  put  in  practice  the 
psalmist's  sweet  resolution  here,  "I  WILL  SING  OF  MEKCY  AND 
JUDGMEINT  ;    UNTO  THEE,  O  LOED,  WILL   I  SING." 


S  E  H  M  O  ISr  XXIII. 

The    Sword    of    Justice    awakened 
against    God's    Fellow. 

"  Awake,  0  sword  against  my  shepherd,  and  against  the  man  that  is 
my  fellow,  saith  the  LOED  of  hostsy — Zech.  xiii.  7. 

This  text,  Sirs,  is  a  very  wonderful  one,  as  ever  a  poor  mortal 
man  preached  upon ;  for  in  it  there  is  a  cloud,  a  black  cloud,  a 
cloud  of  divine  wrath  and  vengeance,  a  bloody  cloud,  the  cloud  of 
Christ's  bloody  passion  which  we  are  to  celebrate  the  memorials  of 
this  day ;  but,  like  the  cloud  that  led  Israel  into  the  Wilderness, 
though  it  had  a  black  side  towards  Christ,  yet  it  has  a  briglit  and 
light  side  towards  all  the  Israel  of  God;  for  this  cloud  of  blood 
distills  in  a  sweet  shower  c>f  blessings  unto  poor  sinners  :  there  is  a 
light  in  this  cloud  wherein  we  may  see  God,  "  in  Christ,  reconciling 
the  world  unto  himself." 

This  verse  presents  us  with  a  clear  prediction  of  the  sufferings 
of  Christ ;  and  the  disposition  of  his  disciples  thereupon  ;  Smite  the 
Shepherd,  and  the  sheep  shall  be  scattered ;  and  I  will  turn  mine 
hand  upon  the  little  ones :  Which  our  Lord  expressly  applies  to 
himself,  and  his  disciples.  Matt.  xxvi.  31.  Mark  xiv.  27.  So  that 
we  need  not  stand  to  enquire,  of  whom  the  prophet  here,  or  rather, 
of  whom  God  here  speaks  ;  for,  the  words  of  our  text  are  the  words 
of  God  the  Father,  giving  orders  and  commission  to  the  sword  of 
his  justice,  to  awake  against  his  Son,  when  he  had  undertaken  to 
become  our  Surety.  More  particularly  in  the  words  jovl  may 
notice  these  three  things. 

A  solemn  call  and  summons  given  to  God's  vengeance,  or  vin- 
dictive justice,  to  rendezvous  its  forces,  and  march  forth  in  battle 
array,  in  all  circumstances  of  terror  ;  "  Awake,  0  sword," 

The  party  against  whom  this  dreadful  battle  is  proclaimed,  this 

terrible  sword  is  brandished ;  must  it  not  be  against  sinners  ?  nay, 

but  the  sinner's  Surety:  "Against  my  shepherd,  and  against  the 

man  that  is  my  fellow :"  not  against  the  sheep,  but  the  Shepherd  ; 

(.5*  ) 


THE     SWORD     OF     JUSTICE     AWAKENED.  55 

rot  ngainst  a  Sbeplierd  simply,  but  against  my  Shepherd :  not 
against  mankind,  but  a  man ;  not  against  a  man  simply,  a  mere 
man,  "  The  man  that  is  my  fellow ;"  mine  equal. 

By  whose  orders,  or  at  whose  instance  this  summons  to  the 
bloody  battle  is  given ;  why,  it  is  the  Lord  of  hosts  that  says  it ;  it 
is  he  that  gives  the  commission,  and  orders  the  sword  to  be 
drawn. 

Now  the  summons  is  very  awful.  Awake  0  sword,  against  him : 
if  he  will  be  a  Surety,  he  must  be  a  sacrifice ;  if  he  will  be  a  sacri- 
fice, he  must  be  slain ;  for,  without  shedding  of  blood,  there  is  no 
remission.  It  is  not  a  cliarge  to  a  rod  to  correct  him,  but  to  a 
sword  to  slay  him ;  for,  Messiah,  the  Prince  must  be  cut  off,  but 
not  for  himself,  Dan.  ix.  26.  It  is  not  the  sword  of  war  to  which 
he  gives  this  charge,  that  he  may  die  in  the  bed  of  honour  ;  but  the 
sword  of  justice,  that  he  may  die  as  a  criminal  upon  an  ignomi- 
nious tree.  This  sword  must  awake  against  him  ;  it  must  not  rest, 
cannot  be  quiet  nor  satisfied,  till  it  be  drunk  in  his  heart's  blood. 
It  is  not  called  upon  to  awake  and  fright  him,  but  to  awake 
and  smite  him.  Not  with  a  lazy  drowsy  blow,  but  an  awakened 
one ;  even  a  horrible,  terrible,  blow. 

The  party  against  whom  the  sword  is  called  to  awake  is  very 
glorious  ;  the  description  of  him  here  is  very  magnificent  ; 
Awake  against  my  Shepherd,  and  against  the  man  that  is  my 
Fellow  :  described  in  his  office,  my  Shepherd ;  in  his  person, 
God-man,  my  Fellow.  Men  thrust  him  through  as  a  foolish  shep- 
herd, and  God  thrusts  him  through  as  a  good  Shepherd,  as  his  own 
Shepherd,  the  Shepherd  of  his  own  flock,  that  he  might  purchase 
the  flock  of  God  with  his  own  blood.  As  Mediator,  he  is  God's 
Shepherd,  who  undertook  to  feed  the  flock,  and  to  lay  down  his  life 
for  his  sheep  :  and  "  Against  the  man  that  is  my  fellow  ;"  or,  the 
man  my  Fellow ;  the  man  who  is  God  as  well  as  man  who  "  Thought 
it  not  robbery  to  be  equal  with  God." 

Finally,  The  Party  giving  these  orders  to  incensed  justice  to 
awaken  against  him  is  as  wonderful ;  the  Lord  of  hosts;  that  Jeho- 
vah that  has  all  the  hosts  of  heaven,  earth,  and  hell  at  his  call : 
the  Lord  of  hosts ;  that  is,  Jehovah,  Father,  Son,  and  Holy 
Ghost,  one  God,  essentially  considered,  giving  a  commission  to 
infinite  justice  to  awake  against  the  second  Person  of  the  God- 
head, considered  as  Surety  and  Mediator,  God- man. 

Now,  from  the  words  thus  shortly  opened,  we  might  observe 
many  doctrines,  but  I  confine  myself  to  this  one,  namely ; 

Obser.  That  by  special  orders  from  Jehovah,  the  great  God 


56  THE     SWORD     OF     JUSTICE     AWAKENED 

of  hosts,  the  man  Christ,  his  Shepherd  and  Fellow,  did  fall  a 
sacrifice  to  the  awakened  sword  of  infinite  justice  "Awake,  O 
sword." 

When  nothing  among  the  creatures  could  be  found  to  deliver  the 
soul  of  the  sinner,  from  going  down  to  the  pit,  God  himself  "  found 
a  ransom ;"  he  found  an  atonement.  Job  xxxiii.  24 ;  by  setting 
forth  Christ  to  be  "  A  propitiation,  through  faith  in  his  blood,  to 
declare  his  righteousness," — "That  he  might  be  just,  and  the  justi- 
flcr  of  him  which  believeth  in  Jesus,"  Rom,  iii.  25,  26.  "We 
sinful  creatures,  both  ministers  and  people,  should  all  have  fallen 
a  sacrifice  to  the  sword  of  God's  wrath  and  vengeance  for  ever, 
because  of  our  sins  :  but  behold  he  finds  a  ransom  ;  he  sets  forth 
Christ  to  be  the  propitiation.  Whenever  he  is  set  forth,  the  sword 
falls  upon  him,  and  awakes  against  him  who  was  the  Shepherd, 
that  the  sheep  might  escape. 

I  might  here  premise  many  useful  particulars  presupposed  in 
this  doctrine,  namely,  That  it  supposes  a  covenant  of.  works 
broken,  and  so  justice  enraged  against  men:  A  covenant  of  re- 
demption made ;  a  counsel  of  peace  between  Jehovah  and  Christ, 
for  man's  relief:  and,  which  I  reckon  much  the  same  with  the 
former,  a  covenant  of  grace  established  in  Christ ;  he  engaging  to 
fulfill  the  condition  of  the  covenant  of  works,  which  we  had 
broken ;  to  obey  the  law,  which  we  had  transgressed ;  to  satisfy 
the  justice,  which  we  had  offended ;  to  bear  the  wrath  which  we 
had  incurred :  where-upon  the  sword  of  the  Lord  awakes  against 
him,  and  all  the  squadrons  of  enraged  fury  march  forth  against 
him,  with  infinite  horror  and  terror :  "  Awake,  0  sword,  against 
my  shepherd." — But  omitting  all  that  might  be  supposed,  and  pre- 
supposed to  this  doctrine,  I  shall  endeavour  to  confine  myself  as 
closely  as  possible  to  the  several  parts  of  the  text  and  doctrine,  by 
prosecuting  it  in  the  following  method  ;  namely, 

I.  To  enquire  into  the  character  of  the  person  against  whom 
this  sword  does  awake. 

II.  The  nature  and  quality  of  this  sword  that  did  awake  against 
him. 

III.  How  this  sword  did  aAvake  against  him ;  by  shewing  what 
may  be  imported  in  this  expression,   "Awake,  O  sword." 

IV.  What  special  hand  the  Lord  Jehovah,  the  Lord  of  hosts, 
had  in  ordering  or  calling  of  this  sword  to  awake  against  this  glo- 
rious person. 

V.  The    reasons   of    the   doctrine,    why   the   Lord    of     hosts 


AGAINST     god's     fellow.  57 

ordered  the  sword  of  justice  to  awake  against  his  Shepherd,  and 
the  man  that  is  his  Fellow. 

VI.  Draw  some  inferences  for  the  application  of  the  whole,  in  a 
suitableness  to  the  work  of  the  day. 

I.  Who  is  this  that  the  sword  of  justice  must  awake  against  ? 
The  character  of  the  person  is  very  great  and  glorious,  in  the 
words  of  our  text,  "  My  shepherd,"  "The  man  that  is  my  fellow;" 
that  is,  in  short,  God- man  Mediator ;  for,  being  here  described  in 
his  person  and  office,  I  shall  touch  a  little  at  both  in  the  following 
order. 

1.  His  divine  nature,  as  God's  Fellow.  2.  His  human  nature, 
the  man  that  is  my  Fellow.  3.  The  conjunction  of  both  these  in 
one  person,  "  The  man  that  is  my  fellow."  4.  His  mediatorial 
office,  "  My  Shepherd." 

Consider  this  account  we  have  of  his  divine  nature ;  MY  fellow, 
saith  the  Lord  of  ^osts.  Let  Arians  and  Socinians  blaspheme 
this  wonderful  person,  here  is  an  article  of  our  creed,  that  Christ  is 
God's  Fellow,  God's  equal,  "  Who  being  in  the  form  of  God, 
thought  it  not  robbery  to  be  equal  with  God :"  and  therefore  he 
himself  says,  John  x.  30,  "  I  and  my  Father  are  one."  But  here 
consider,  Wherein  he  is  God's  Fellow :  and.  Why,  as  our  Re- 
deemer, it  behooved  him  to  be  God's  Fellow. 

Wherein,  or  in  what  respect  is  he  God's  Fellow  ?  I  answer, 
He  is  God's  Fellow,  not  as  he  is  Mediator,  taking  upon  him  the 
form  of  a  servant,  and  becoming  the  Father's  servant  in  the  work 
of  our  redemption;  but  he  is  God's  Fellow  in  these  six  respects. 

He  is  God's  Fellow  in  point  of  nature  and  essence ;  Christ  is 
God  essentially,  as  well  as  the  Father,  and  the  Holy  Ghost,  though 
personally  distinct  from  both ;  for,  neither  the  Father  nor  the 
Holy  Ghost  were  incarnate,  or  took  on  our  nature,  but  Christ  the 
second  person  of  the  glorious  Trinity :  who,  though  personally  dis- 
tinct, yet  is  essentially  one  with  the  Father  and  Spirit,  John  i.  1, 
"  In  the  beginning  was  the  Word,  and  the  Word  was  with  God, 
and  the  Word  was  God :"  And  it  is  sure  there  is  but  one  God, 
Deut.  vi.  4,  "  Hear,  0  Israel,  The  Lord  our  God  is  one  Lord  ;" 
one  Jehovah,  1  Cor.  viii.  4.  In  Christ  our  Redeemer,  "  Dwelleth 
all  the  fullness  of  the  Godhead,"  Col.  ii.  9.  "  There  are  three  that 
bear  record  in  heaven,  the  Father,  the  Word,  and  the  Holy  Ghost : 
and  these  three  are  one,"  1  John  v.  7  ;  and  in  the  penult  verse  of  that 
chapter,  "We  know  that  the  Son  of  God  is  come,  and  hath  given  us 
an  understanding  that  we  may  know  him  that  is  true ;  and  we  are 


58  THE     SWORD     OF     JUSTICE     AWAKENED 

in  him  tliat  is  true,  even  in  his  Son  Jesus  Christ.  This  is  the 
true  God,  and  eternal  life." 

He  is  God's  Fellow  in  point  of  property ;  even  in  all  his  essen- 
tial properties,  which  is  much  the  same  with  the  former.  Is  God 
omnipotent  ?  so  is  Christ ;  he  is  the  wonderful  counsellor,  the 
mighty  God.  Is  God  omnipresent?  so  is  Christ;  Lo  I  am  with 
you  always,  to  the  end  of  the  world.  Is  God  omniscient  ?  so  is 
Christ ;  Thou  that  knowest  aU  things,  knowest  that  I  love  thee, 
says  Peter.  Is  God  unchangeable  ?  so  is  Christ ;  The  same  yester- 
day, to-day,  and  for  ever.  Is  God  eternal  ?  so  is  Christ ;  Before 
Abraham  was,  I  am :  He  is  the  King  eternal,  immortal,  the  only 
wise  God.     He  is  God's  Fellow  in  all  these  respects. 

He  is  God's  Fellow  in  point  of  will  and  consent;  what  the 
Father  wills,  Christ  wills :  hence  it  was  his  meat  and  drink  to  do 
his  Father's  will,  who  sent  him ;  I  delight  to  do  thy  will,  O  my 
God.  It  is  true,  as  man,  he  had  a  will  distinct  from  his  will  as 
God,  and  so  diverse  from  the  Father's  will ;  though  yet  this  did 
act  still  in  subordination  to  the  will  of  God ;  hence  when  the  bitter 
cup  is  put  to  his  mouth,  he  prays,  O  my  Father,  if  it  be  thy  will 
let  this  cup  pass  from  me :  nevertheless  not  my  will,  but  thine  be 
done :  yet,  as  God,  his  will  is  one,  and  the  same  with  the  Father's 
will. 

He  is  God's  Fellow  in  point  of  work ;  John  v.  17,  "My  Father 
worketh  hitherto,  and  I  work."  Christ's  works  are  not  only  like 
unto  the  Father's,  but  the  same  in  substance,  as  flowing  from  one 
and  the  same  essence  and  power ;  for,  What  things  soever  the 
Father  doth,  these  also  doth  the  Son  likewise,  John  v.  19.  He 
acts  not  as  an  instrument  subordinate ;  but,  as  there  is  an  unity  in  the 
work,  so  also  in  the  manner  of  it ;  by  the  same  power,  wisdom, 
liberty,  and  authority  ;  only  the  order  of  operation  being  observed : 
and  we  find  all  the  works  proper  to  God,  ascribed  to  Christ ;  as 
creation,  "All  things  were  made  by  him:"  Preservation,  Uphold- 
ing all  things  by  the  word  of  his  power :  Kedemption ;  the  dona- 
tion of  the  Spirit ;  raising  himself  from  the  dead  ;  the  institution 
of  ordinances  and  offices  in  his  church ;  and  the  judging  the  world : 
in  all  these  he  is  God's  Fellow. 

He  is  God's  Fellow  in  point  of  honour  and  worship :  all  men 
are  to  honour  the  Son,  even  as  they  honour  the  Father  :  they  are 
to  believe  in  him,  "  Ye  believe  in  God,  believe  also  in  me,"  John 
xiv.  1;  they  are  to  hope  and  trust  in  him.  Kiss  the  Son,  lest  he  be 
angry,  and  ye  perish  from  the  way.  If  once  his  wrath  begin  to 
burn,  blessed  are  all  they  that  trust  in  him. 


AGAINST     god's     FELLOW.  59 

He  is  God's  Fellow  in  point  of  happiness  and  felicity,  Eom.  ix.  5. 
"  Of  whom  as  concerning  the  flesh  Christ  came,  who  is  over  all, 
God  blessed  for  ever.  Amen,"  As  he  was  blessed  and  happy  from 
all  eternity  in  his  Father's  bosom,  being  ever  by  him,  and  brought 
up  with  him,  and  being  daily  his  delight ;  rejoicing  always  before 
him ;  and  rejoicing  in  the  habitable  parts  of  the  earth ;  and  his 
delights  with  the  sons  of  men,  Prov.  viii.  80,  31 :  So  he  ever  was, 
and  will  be,  blessed  with  him.  It  is  true,  there  was  a  time  when 
the  Son  of  God  was  humbled ;  when  this  God,  blessed  for  ever, 
became  a  curse  for  us ;  but  notwithstanding,  his  essential  glory 
was  never  diminished ;  as  God,  he  was  as  happy  and  blessed  on  the 
cross,  and  in  the  grave,  as  ever  he  was. — Well,  thus,  as  God,  is  he 
every  way  God's  Fellow.  O  !  how  fearfully  was  he  humbled ! 
God's  Fellow,  and  yet  a  babe,  a  servant,  a  sufferer,  a  sacrifice  to 
the  awakened  sword  of  justice.  The  Governor  of  all  becomes  a 
subject :  should  an  emperor  become  a  fly,  it  would  not  be  such  a 
humiliation.  0  !  how  sadly  was  the  world  mistaken  about  Christ, 
that  took  him  to  be  a  base  fellow,  a  pitiful  fellow !  but  little  did  they 
know  that  he  was  God's  Fellow.  0  ■!  how  glorious  is  the  love  of 
Christ  to  sinners  !  God's  Fellow  receiving  the  stroke  of  the  sword 
of  divine  justice  in  their  room. 

Why  he  behooved  to  be  God's  Fellow  that  was  our  Eedeemer? 
It  was  necessary  that  our  Redeemer  should  be  God's  Fellow. 

In  regard  of  merit :  his  obedience  to  the  death  could  not  be  suf- 
ficient to  satisfy  the  law  and  the  Lawgiver  ;  to  be  a  full  ransom, 
and  a  full  price  of  redemption,  if  it  had  not  been  truly  and  properly 
meritorious ;  and  this  it  could  not  be,  if  he  had  not  been  God's 
equal,  as  well  as  man.  Our  sins  were  an  infinite  evil,  and  God's 
justice  required  infinite  satisfaction  :  now,  there  could  be  no  satis- 
fixction,  of  infinite  value,  but  by  a  person  of  infinite  value ;  and 
there  is  no  such  person,  but  Uod:  and  therefore  our  Eedeemer 
must  be  God's  equal,  otherwise  he  could  not  give  the  satisfaction 
required. 

In  regard  of  power  :  our  Eedeemer  must  be  such  an  one  as 
could  go  through  all  the  difficulties  that  lay  in  the  way  of  redemp- 
tion, triumphing  over  all  opposition  from  God,  men,  and  devils, 
from  heaven,  earth  and  hell.  The  weakest  of  these  were  too  strong 
for  human  nature ;  therefore  that  our  Eedeemer  might  overcome 
death,  bind  the  strong  man,  break  down  the  gates  of  hell,  cut  in 
sunder  the  bar  of  sin,  he  must  be  God  as  well  as  man,  even  God's 
equal,  God's  fellow.  And  that  he  might  be  able  for  the  application, 
as  well  as  the  impetration  of  man's  redemption,  not  only  able  to 


60  THE     SWORD     OF     JUSTICE     AWAKENED 

save  to.  the  uttermost,  all  that  come  to  God  tliroagh  him,  but  able 
to  draw  poor  stubborn  souls  to  himself,  by  his  own  power,  and 
make  them'wiUiug. 

Our  Redeemer  must  be  God's  Fellow  in  regard  of  the  dignity  of 
the  work :  his  honour  and  dignity,  in  being  a  Redeemer  and  Medi- 
ator between  God  and  men,  was  too  great  for  any  creature,  suppos- 
ing any  creature  had  been  able  for  it;  this  crown  of  glory  was  not 
fitting  for  any  mere  creature's  head.  An  office  of  dignity,  on  an 
unworthy  person  is  most  unsuitable  :  this  dignity  was  so  great, 
that  even  Christ  himself,  though  God's  equal,  might  not  take  it 
upon  him,  till  he  was  called  to  it  of  God,  Heb.  v.  4,  5. 

Our  Redeemer  must  be  God's  Fellow,  in  regard  of  the  covenant 
of  grace,  which  was  the  ground- work  and  foundation  of  all :  since 
our  Redeemer  was  to  make  a  covenant  with  God  for  us,  it  was 
necessary  that  he  should  be  with  God  at  the  making  of  it,  and 
know  the  depths  of  God's  counsel  in  it,  and  perfectly  know  for 
whom  he  was  to  satisfy,  and  upon  what  condition.  Now,  this  cove- 
nant being  as  ancient  as  eternity  ;  and  seeing  God  should  have  our 
Redeemer  by 'him,  to  conclude  the  covenant  and  bargain  with  him, 
who  of  all  the  creatures  were  capable  of  this  ?  who,  of  all  the 
creatures  have  known  the  mind  of  the  Lord,  and  being  his  coun- 
sellor have  taught  him  ?  God  might  have  said  to  all  the  creatures, 
as  to  Job,  in  another  case.  Job  xxxviii.  4,  "  Where  wast  thou  when 
I  laid  the  foundations  of  the  earth  ?"  "Where  were  you  when  the 
plot  of  redemption  was  laid  ?  when  the  names  of  my  redeemed 
ones  were  put  in  the  book  of  life  ?  But  our  Redeemer  was  then 
by  him,  Pro  v.  viii.  30.     *     *     * 

Our  Redeemer  must  be  God's  Fellow  in  regard  of  the  place  lie 
was  to  have  in  the  covenant,  with  respect  to  God:  who  among  all 
mere  creatures  was  fit  to  have  all  power  in  heaven  and  in  earth 
committed  to  him  ?  Power  to  bequeath  such  blessings  as  peace, 
pardon,  reconciliation,  justification,  and  eternal  life ;  power  by  his 
blood  to  confirm  and  establish  all  the  promises  of  the  covenant  ? 
Christ  Jesus  did,  through  the  eternal  Spirit,  (that  is,  his  Godhead,) 
offer  up  himself,  without  spot  to  God :  and  then  the  apostle  infers, 
for  this  cause,  he  is  the  Mediator  of  the  new  testament :  yea,  Christ 
was  to  be  Surety  of  this,tfestament ;  Surety  for  God  to  us ;  to  make 
out  all  the  blessings  and  promises  of  the  covenant  to  us ;  and 
Surety  for  us  to  God,  to  satisfy  law  and  justice  in  our  room;  what 
creature  was  able  to  do  this  ?  or  if  any  creature  should  be  sup- 
posed to  be  able,  was  it  fit  that  God  should  put  such  a  trust  in  any 
creature  ?     No. 


AGAINST     god's     FELLOW.  61 

Oar  Eedeemer  must  be  God's  Fellow  in  regard  of  the  place  he 
was  to  have  with  respect  to  us :  oui*  Eedeemer  must  be  the  object 
of  our  faith  and  love ;  what  creature  in  heaven,  or  in  earth,  could 
be  a  sufficient  prop  and  foundation  for  our  faith  ?  Had  any  mere 
creature  imdertaken  to  be  our  Eedeemer,  we  could  never  fully 
nave  depended  upon  him,  but  would  always  have  been  afraid  he  had 
miscarried :  therefore  it  was  requisite  to  quiet  our  fears,  that  our 
Eedeemer  should  be  God's  Follow ;  see  Isa.  xxxv.  3,  He  is  God, 
therefore  fear  not :  our  hearts  could  never  have  been  at  full  rest 
otherwise.  I  remember,  when  Israel  were  going  through  the  wil- 
derness, they  were  to  meet  with  much  opposition ;  God  promises 
to  send  an  angel  with  them ;  it  is  said,  All  the  people  mourned  for 
these  evil  tidings,  that  God  himself  would  not  go  up ;  yea,  Moses 
himself  was  fearful  of  the  mismanagement  of  a  mere  angel ;  there- 
fore says  Moses,  If  thou  go  not  with  us,  carry  us  not  up  hence, 
Exod.  xxxiii.  2,  3,  4,  15.  And  again,  verse  12,  "Thou  hast  not 
let  me  know  whom  thou  wilt  send."  They  thought  his  sending 
of  an  angel,  was  as  good  as  his  sending  none  at  all.  Thus,  you 
see,  people's  fears  would  never  be  quieted  by  the  government  of 
an  angel,  though  one  of  them  was  able  to  destroy  a  whole  host  in 
one  night :  even  so,  our  hearts  could  never  be  at  rest,  though  God 
sent  an  angel  for  our  deliverance !  therefore  God  sent  his  own  Son, 
his  Fellow,  that  he  might  fully  trust  him,  and  depend  upon  him ; 
that  we  might  place  all  our  satisfaction  in  him,  as  a  full  portion,  so 
as  to  seek  no  fui-ther.  Thus  you  see,  he  is  God's  Fellow ;  and 
why,  as  our  Eedeemer,  he  behoved  to  be  so. 

Consider  the  account  we  have  of  his  human  nature,  The  MAN 
that  is  my  Fellow.  Here  I  would  shew  you,  What  kind  of  a  man 
Christ  became.     Why  our  Eedeemer  behoved  to  be  a  man. 

What  kind  of  a  man  he  became  ?  Why,  The  Word  was  made 
flesh,  and  dwelt  among  us  :  Great  is  the  mystery  of  godliness,  God 
manifested  in  the  flesh :  He  took  not  on  him  the  nature  of  angels, 
but  the  seed  of  Abraham.     More  particularly. 

He  was  a  poor  man ;  a  man  very  poor  and  mean  in  outward  re- 
spects :  poor  in  his  birth  ;  he  was  not  born  of  a  queen,  nor  laid  in 
a  palace  ;  but  born  of  a  poor  virgin,  and  laid  in  a  manger :  He  was 
poor  in  his  life ;  several  people  ministered  to  him  of  their  sub- 
stance :  yea,  "  The  foxes  have  holes,  and  the  birds  of  the  air  have 
nests,  but  the  son  of  man  had  not  where  to  lay  his  head." 
"Though  he  was  rich,  yet  for  our  sakes  he  became  poor,"  Let  not 
poor  people  quarrel  at  their  lot ;  Christ,  God's  equal,  was  a  poor 
man. 


62  THE     SWORD     OF     JUSTICE     AWAEENED 

He  was  a  distressed  man ;  "  A  man  of  sorro-ws,  and  acquainted 
■with  grief:"  a  man  of  the  same  infirmities  with  ns,  except  sinful 
ones :  "  In  all  things  it  behoved  him  to  he  made  like  unto  his 
brethren  that  he  might  be  a  merciful  and  faithful  high  priest,"  Heb. 
ii.  17';  and,  He  "was  in  all  points  tempted  like  as  we  are,  yet 
without  sin,"  Heb.  iv.  15,  He  was  hungry,  thirsty,  weary, 
tempted,  afflicted,  and  every  way  distressed.  Let  no  distressed 
person  think  it  strange  that  they  are  so,  since  God's  Fellow  was  a 
distressed  man. 

He  was  a  true  man ;  he  had  a  true  body  and  a  reasonable  soul : 
his  body  was  nailed  to  the  tree ;  they  pierced  his  hands  and  his  feet : 
his  soul  was  exceeding  sorrowful,  even  unto  death.  As  man  he 
went  through  all  the  ages  of  men :  first,  he  was  conceived  ;  then, 
he  was  a  babe ;  next,  a  youth ;  and  at  last,  came  to  the  perfect 
stature  of  a  man.     But, 

He  was  a  good  mfin,  an  holy  man ;  immaculate  was  the  concep- 
tion of  the  holy  child  Jesus  :  we  come  defiled  into  the  world,  but 
Christ  brought  no  sin  into  the  world  with  him ;  and  all  the  devils 
could  not  make  him  sin;  for,  The  Prince  of  this  world  could 
find  nothing  in  him,  either  of  original  or  actual  sin :  He  was  made 
sin  for  us,  who  .knew  no  sin ;  but  was  holy,  harmless,  undefiled, 
and  separate  from  sinners.  Never  was  there  such  an  holy  man 
upon  earth:  see  Heb.  v.  7,  He  "was  heard  in  that  he  feared;"  or, 
he  was  heard  for  his  piety  and  holiness.  Since  Adam  fell,  never 
was  there  a  man  but  this,  that  was  heard  and  accepted  of  God  for 
his  own  piety  and  holiness. 

He  was  a  wise  man,  the  wisest  man  that  ever  was :  Solomon  was 
'  very  wise,  but  behold,  a  wiser  that  Solomon  is  here.  He  answered 
the  learned  doctors,  to  their  amazement,  when  he  was  twelve  years 
old :  Yea,  all  that  heard  him  were  astonished  at  his  understanding 
and  answers,  Luke  ii.  47.  And  sometimes  asked  questions  to  which 
no  man  was  able  to  answer  a  word,  nor  durst  ask  him  any  more 
questions,  Matt.  xxii.  46 ;  and  no  wonder,  for  he  was  the  power  of 
God,  and  the  wisdom  of  God ;  and  in  him  are  hid  all  the  treasures 
of  wisdom  and  knowledge:  and  hence  he  revealed  the  glorious 
truths  that  were  before  concealed.  He  was  a  wise  man  indeed 
Yet, 

He  was  a  mortal  man  as  we  are,  and  he  actually  died  as  we 
must ;  he  was  put  to  a  painful  and  shameful  death  ;  and  his  cursed 
death,  which  yet  we  may  call  his  blessed  death,  we  are  tocoramem 
orate  this  day.     This  man  fell  a  sacrifice  to  the  awakened  sword 
of  infinite  justice ;  the  Shepherd  was  smitten  and  slain,  for  he  was 


AGAINST     god's     FELLOW.  63 

a  mortal  man;  "If  it  be  lawful  to  call  him  a  maa"  as  Joseplius  a 
Jew  said.     For, 

In  a  word,  he  is  a  wonderful  man ;  to  all  eternity  his  name  shall 
be  called  wonderful,  Isa.  ix.  6.  This  wonderful  man  is  our  peace- 
maker with  God  ;  This  man  shall  be  the  peace  when  the  Assyrian 
Cometh  into  our  land.  This  wonderful  man  is  our  only  covert 
from  the  furious  storm  of  divine  wrath ;  A  man  shall  be  an 
hiding-place  from  the  storm,  and  a  covert  from  the  tempest. 
But, 

Why  must  our  Eedeemer  be  a  man  ?  Wh}'-,  for  the  following 
reasons. 

He  must  be  a  man  in  regard  of  the  transactions  between  the 
Father  and  Son.  Not  only  was  God's  truth  engaged  in  the  promise, 
that  the  seed  of  the  woman  should  be  sent ;  that  to  us  a  child 
should  be  born,  to  us  a  Son  given,  and  that  a  virgin  should  bring 
forth  a  son,  and  call  his  name  Enmianuel,  God  with  us,  God  in  our 
nature ;  and  not  only  was  God,  in  his  infinite  wisdom,  resolved  in 
the  weakness  of  our  nature,  to  perfect  his  own  strength,  and  get 
the  greater  glory ;  and  that  as  By  one  man's  disobedience,  many 
were  made  sinners ;  so  by  the  obedience  of  one,  many  should  be 
made  righteous ;  but  also,  it  being  agreed  between  the  Father  and 
the  Son,  in  the  covenant  of  redemption,  or  grace,  that  the  Son 
should  oft'er  up  a  sacrifice  for  us ;  it  was  also  agreed,  that  there 
must  be  somewhat  to  offer,  Heb.  viii.  3.  Somewhat  of  greater 
value  that  all  the  world ;  for,  nothing  could  be  a  sufficient  sacrifice 
for  the  expiation  of  sin.  If  Christ  had  not  been  man,  he  could  have 
had  nothing  to  offer  up  as  a  sacrifice  to  God:  God  himself  provides 
a  sacrifice,  as  he  did  a  ram  in  the  room  of  Isaac :  Sacrifice  and 
offering  thou  wouldest  not ;  a  body  hast  thou  prepared  me.  This 
body,  this  sacrifice,  was  provided  in  the  counsel  of  peace ;  and 
being  thus  provided,  Christ  comes  cheerfully  to  offer  it,  Lo,  I  come; 
I  delight  to  do  thy  will,  O  my  God. 

He  must  be  a  man  in  regard  of  us ;  he  would  not  have  redeemed 
us,  if  according  to  the  law,  the  right  of  redemption  had  not  be- 
longed to  him  as  our  kinsman.  Lev.  xxv.  25  ;  and  being  man,  he 
is  fit  to  communicate  to  us  the  things  of  God  in  such  a  way,  as  we 
are  capable  to  receive.  If  God  should  appear  to  us  immediately, 
in  his  terrible  glory,  we  would  be  afraid  of  him,  as  Israel  was,  and 
run  away  from  him  ;  and  hide  ourselves,  as  Adam  did :  yea,  thus 
we  have  a  merciful  High-priest,  that  is  touched  with  the  feeling  of 
our  infirmities.  As  man  he  had  experience  of  our  afflictions  :  are 
we  sorrowful  ?     so  was  he  ;  Sorrowful,  even  unto  death :    are  we 


64  THE     SWORD     OF     JUSTICE     AWAKEXED 

gi'ieved  ?  lie  "was  acquainted  with  grief:  are  we  in  poverty?  so 
was  he :  are  we  smitten  ?  so  was  he ;  are  we  deserted  ?  so  wca 
he :  having  a  natural  relationship  to  us,  being  bone  of  our  bone, 
and  flesh  of  our  flesh. 

He  must  be  a  man  in  regard  of  justice :  justice  required  that  the 
same  nature  that  sinned  should  be  punished  for  sin,  and  make  satisfac- 
tion for  sin,  God  said,  The  soul  that  sinneth  shall  die  :  now,  die 
we  must,  either  in  our  own  persons,  or  in  our  Surety,  in  our  own 
nature.  If  any  angel  had  fulfilled  the  law,  what  had  that  been  to 
us  ?  if  any  angel  had  suffered  God's  wrath,  what  had  that  been  to 
us,  to  man  ?  Though  God  allowed  the  change,  or  commutation  of 
persons,  yet  not  the  commutation  of  natures  ;  the  same  nature 
that  sinned  must  suffer. 

He  must  be  a  man  in  respect  of  the  devil ;  the  devil  conquered 
man,  and  man  must  conquer  the  devil :  Satan  muijt  be  foiled  by 
the  same  nature  that  was  foiled  by  him ;  The  seed  of  the  woman 
must  bruise  the  head  of  the  serpent.  For  this  cause,  therefore,  the 
Son  of  God  was  manifested  in  our  flesh,  that  he  might  destroy  the 
works  of  the  devil. 

He  must  be  man  in  regard  of  sin,  which  must  be  cured  by  the 
contrary  antidote.  Oui'  sin  was  pride.  Gen.  iii.  5 :  being  but  men 
we  desired  to  be  gods ;  therefore  the  cure  is  by  humility,  where- 
fore God  becomes  man.  Man  broke  the  law,  -and  man  must  keep 
the  law :  by  our  sin  we  transgressed  the  boundaries  of  God's  law  ; 
Christ,  therefore,  is  made  of  a  woman,  made  under  the  law.  Sin 
defaced  the  glory  of  God,  therefore  he  who  is  the  brightness  of  the 
.Father's  glory,  and  the  express  image  of  his  person,  becomes  of 
no  reputation ;  and  comes  in  the  form  of  a  servant.  Sin  is  a 
Deicide,  striking  at  the  being  of  God,  seeking  his  life ;  therefore 
he  that  had  a  life  equal  with  God's,  laid  down  his  life,  for  the 
satisfaction  of  this  wrong.  Awake,  O  sword,  against  the  man  that 
is  my  fellow. 

He  must  be  a  man  in  regard  of  passability  or  sufferings ; 
Without  suffering,  or  shedding  of  blood,  there  was  no  remission. 
He  that  will  save  us  then,  must  die  for  us,  and  shed  his  blood  for 
us ;  which  he  could  not  do,  had  he  been  merely  God ;  For  God  is 
a  Spirit.  He  becomes  man,  that  he  may  be  in  case  to  enter  the 
lists  with  justice  ;  justice  could  not  get  at  him  with  one  stroke ;  but 
as  soon  as  he  was  man,  then,  Awake,  O  sword,  against  the  man 
that  is  my  fellow,  saith  the  Lord  of  hosts.  But,  why  could  not 
the  sword  of  justice  awake  against  him  till  he  was  man  ?  Why,  as 
God,  sin  could  not  get  hold  of  him ;  and  so  justice  could  not  get  a 
hit  at  him  for  sin :  the  law  could  not  challenoce  him :  the  curse  could 


AGAINST     god's     FELLOW.  65 

not  reacli  liiin :  but  whenever  lie  becomes  man,  our  Surety,  tlien 
they  all  flee  about  him ;  and  compass  him  about  like  bulls  of  Bashan. 
As  he  becomes  man  for  us,  he  becomes  sin  for  us  ;  and  then  he  lay 
open  to  the  curse  ;  and  justice  took  him  by  the  throat ;  the  sword 
awaked.  "When  Christ  saw  the  dreadful  sword  of  wrath,  that  was 
to  be  thrust  through  his  heart,  indeed  it  put  the  man  to  his  knees. 
Father,  let  this  cup  pass  from  me :  the  human  nature  trembled, 
and  sweat  great  drops  of  blood,  in  his  proleptic  agony :  However, 
the  man  was  God  as  well  as  man ;  and  therefore  he  wrestled 
through.     This  might  lead  me, 

3,  To  shew  you  the  need  of  his  being  both  God  and  man  in  one 
person :  The  man,  God's  Fellow.  The  cause  of  God,  and  the  cause 
of  man  is  referred  to  Christ;  therefore  he  partakes  of  both  natures, 
that  he  may  be  faithful  to  God,  and  merciful  to  man :  a  fit  Media- 
tor between  God  and  man,  to  lay  his  hand  upon  both  parties,  while 
lie  partakes  of  both  natures. — Our  Redeemer  must  be  both  subject 
to  the  law,  and  fulfill  the  law  meritoriously :  now,  if  he  had  not 
been  man,  he  could  not  be  subject  to  the  law;  and  if  he  had  not 
been  God,  he  could  not  have  merited  by  fulfilling  the  law ;  but 
now,  being  God-man,  by  his  obedience,  he  hath  magnified  the  law, 
and  made  it  honourable. — Our  Redeemer  was  to  give  his  soul  an 
offering  for  sin :  now,  if  he  had  not  been  man,  he  could  not  have 
bad  a  soul  to  offer ;  if  he  had  not  been  God,  his  soul  could  not 
have  upheld  itself;  but  must  have  died  when  his  soul  was  exceed- 
ing sorrowful  even  unto  death :  but  now,  his  divine  n;i,ture  did 
support  his  human  body,  and  his  human  soul,  under  the  weight 
of  that  burden  which  would  have  crushed  a  world  of  men  ajid 

angels. Our  Redeemer  must  both  suffer  and  satisfy:  now,  if  he 

had  not  been  man,  he  could  not  have  suffered;  and  if  he  had  not  been 
God,  he  could  not  have  given  satisfaction  by  his  sufferings:  but, 
being  God-man,  his  sufferings  are  dignified  v/ith  infinite  value  and 
virtue. — Our  Eedeeemer  must  both  die  for  us,  and  conquer  death : 
now,  if  he  had  not  been  man,  he  could  not  have  died ;  and  there- 
fore he  took  on  our  nature,  that  he  might  taste  death  for  every 
man  :  if  he  had  not  been  God,  he  could  not  have  destroyed  death, 
conquered  death ;  but  now.  He  is  declared  to  be  the  Son  of  God 
with  power,  by  his  resurrection  from  the  dead.  There  is  the  man 
that  is  God's  Fellow.     But  now, 

4,  Consider  the  account  we  have  of  his  mediatory  ofl&ce.  My 
Shepherd.     Here  jou  may  a  little  view,  1.  How  he  comes  to  be 
called  a  Shepherd.     And,  2.  How  the  Lord  of  hosts  comes  to  call 
him  his  Shepherd :  My  Shepherd. 
Vol.  IL— 5 


6Q  THE     SWORD     OF     JUSTICE     AWAKENED 

Then,  Tiow  he  is  called  a  Shepherd.  This  will  appear  by  noticing 
a  few  scriptures  wherein  he  is  so  designated.  He  is  called  the 
"  Shepherd  of  Israel,"  Psal.  Ixxx.  1.  He  is  called  the  Shepherd 
of  souls,  1  Pet.  ii.  25,  "  Ye  were  as  sheep  going  astray ;  but  are 
now  returned  to  the  Shepherd  and  Bishop  of  your  souls."  He  is 
called  The  good  shepherd,  John  x.  11,  "  I  am  the  good  shepherd." 

0  but  it  sets  him  well  to  commend  himself!  I  am  the  good  shep- 
herd ;  the  good  shepherd  gives  his  life  for  his  sheep.  He  is  called 
the  great  shepherd,  Heb.  xiii.  10,  "  Now,  the  God  of  peace,  that 
brought  again  from  the  dead  our  Lord  Jesus  that  great  shepherd 
of  the  sheep,  through  the  blood  of  the  everlasting  covenant,  make 
you  perfect,"  etc.  He  is  called  the  chief  shepherd,  1  Pet.  v.  4, 
"  "When  the  chief  Shepherd  shall  appear,  ye  shall  receive  a  crown 
of  glory  that  fadeth  not  away."  He  has  all  the  qualities  of  a  good 
and  great  shepherd.  Does  a  shepherd  take  care  to  provide  for  his 
flock  and  feed  them  ?  so  does  Christ ;  "  The  Lord  is  my  shepherd, 

1  shall  not  want."  "  He  shall  feed  his  flock  like  a  shepherd,""  Isa. 
xl.  11.  He  feeds  them  with  the  bread  of  life.  Does  a  shepherd, 
water  his  flock  ?  so  does  Christ ;  he  gives  them  not  only  meat  for 
their  nourishment,  but  drink  for  the  refreshment  of  his  weary  flock, 
even  the  water  of  life,  that  flows  from  below  the  throne,  through 
the  conduit  of  the  gospel ;  by  which  I  understand  the  Spirit,  that 
well  of  water  springing  up  to  everlasting  life ;  and  the  influences  of 
his  grace,  by  Avhich  he  strengthens,  purifies,  and  comforts  his  peo- 
ple.  Does  a  shepherd  lead  his  flock  to  convenient  pastures  ?  so 

does  Christ ;  Give  ear,  0  Shepherd  of  Israel,  thou  that  leadest 
Joseph  like  a  flock.  He  leads  them  to  green  pastures,  and  beside 
the  still  waters  of  Gospel-ordinances  and  promises :  and  these  pas- 
tures are  sweeter  to  them  than  honey  or  the  honey-comb. Does 

the  shepherd  heal  his  distressed  flock?  so  does  Christ;  his  name  is 
Jehovah-Eophi,  I  am  the  Lord  that  healieth  thee.  Is  there  any 
here  that  are  poor  diseased  sheep,  plagued  with  atheism,  unbelief, 
enmity,  and  pride  ?  plagued  with  a  backsliding  heart  ?  what  think 
you  of  that  shepherd  that  says,  I  will  heal  your  backslidings  and 

love  you  freely. Does  the  shepherd  seek  out  the  lost  sheep  till 

he  find  it  ?  so  does  Christ ;  He  came  to  seek  and  to  save  that  which 

was  lost. Does  the  shepherd  take  special  care  of  the  poor  tender 

sheep,  that  is  so  far  behind  that  it  can  hardly  follow  the  flock  ?  so 
does  Christ;  He  gathers  the  lambs  in  his  arms,  carries  them  in  his 

bosom,  and  gently  leads  those  that  are  with  young.' Does  the 

shepherd  prevent  the  straying  of  the  sheep,  and  bring  back  such 
as  go  astray  ?  so  does  Christ ;  he  prevents  their  total  apostasy,  ac- 


AGAINST     god's     FELLOW.  67 

cording  to  bis  covenant,  Jer.  xxxii,  40,  "  I  will  make  an  everlast- 
covenaut  with  them,  that  I  will  not  turn  away  from  them,  to  do 
them  good ;  but  I  will  put  my  fear  in  their  hearts,  that  they  shall 
not  depart  from  me."     Hence  comes  it.  that  his   sheep  never  go 
back  into  perdition,  Psal.  xxxvii.  24,  "Though  he  fall,  he  shall 
not  be  utterly  cast  down ;  for  the  Lord  upholdeth  him  with  his 
hand."    Hence  comes  their  recoveries  after  falls,  because  this  shep- 
herd gathers  and  brings  back  his  straying  sheep.     See  a  sweet 
scripture  to  this  purpose,  Ezek.  xxxiv.  11, 12,  13,  16,  23,  compared 
particularly  with  verse  16.     As  this  may  be  a  sweet  word  to  poor 
sheep,  that  have  nothing,  and  see  they  have  nothing;  no  good,  no  grace, 
no  faith,  no  love,  no  repentance,  no  good  qulifications  of  their  own, 
nothing  to  recommend  them  to  God,  but  their  want  and  necessity  ; 
and  to  the  weak  sheep,  that  finds  he  can  do  nothing,  he  cannot 
pray,  cannot  believe,  cannot  mourn,  cannot  communicate,  and  there- 
fore sees  an  absolute  need  of  Christ  to  be  their  righteousness  and 
strength :  so  it  may  be  an  awakening  word  to  the  fat  and  strong 
sheep ;  these  that  are  fat  and  full  in  themselves,  and  think  they 
are  increased  with  goods,  and  stand  in  need  of  nothing ;  they  have 
a  good  heart  to  God ;  they  are  not  so  ill,  they  think,  as  some  per- 
sons :  and  those  that  are  strong,  they  think  they  can  pray,  and 
hear,   and  believe,  and   communicate  well  enough ;    what  should 
hinder  them  ?  whereas  the  poor  and  weak  will  be  fed  with  mercy ; 
the  fat  and  the  strong  will  be  fed  with  judgment.     Let  the  poor, 
weak  sheep,  though  sensible  of  great  strayings,  yet  conceive  hope; 
this  Shepherd  seeks  that  which  was  lost,  and  brings  again  that 
which  was  driven  away.    Were  you  driven  away  with  a  check- 
wind  ;  driven  away  by  the  devil ;  driven  away  from  your  Shep- 
herd by  temptation  and  powerful  corruption  ?  Why,  yet  he  brings 
again  that  which  was  driven  away.     Does  a  shepherd  defend  his 
flock  from  troubles,  and  such  as  would  make  a  prey  of  them  ?  so 
does  Christ ;  when  grievous  wolves,  whether  in  church  or  state, 
would  destroy  the  poor  sheep,  whether  in  their  persons  or  principles; 
yet  upon  all  the  glory  there  shall  be  a  defence  :  and  no  weapon 
formed  against  them  shall  prosper :  for.  There  is  no  enchantment 
against  Jacob,  nor  divination  against  Israel. — Does  a  shepherd 
know  all  the  sheep  of  his  flock,  by  his  own  mark  upon  them  ?  so 
does  Christ ;  The  foundation  of  God  standeth   suj'e,  having  this 
seal,  the  Lord  knoweth  them  that  are  his.     As  his  sheep  hear  and 
know  his  voice  from  the  voice  of  a  stranger,  so  he  knows  them, 
and  calls  his  own  sheep  by  name,  John  x.  3.     But, 

How  does  the  Lord  of  hosts  come  to  call  him  His  Shepherd  ? 


68  THE     SWORD     OF     JUSTICE     AWAKENED 

"Awake,  0  sword,  against  my  shepherd."  Why,  he  is  God  the 
Father's  Shepherd  in  several  respects :  which  I  touch  at  only  in 
a  word. 

He  is  God's  Shepherd,  because  God  made  him  so ;  he  has  the 
Father's  commission  for  this  efi'ect,  John  vi.  27,  "  Him  hath  God 
the  Father  sealed,"  Christ  was  appointed  and  authorized ;  he  was 
elected  for  this  effect ;  Behold,  my  servant  whom  I  uphold ;  mine 
elect,  in  whom  my  soul  delighteth.  He  transacted  with  him  for 
this  effect ;  I  have  made  a  covenant  with  my  chosen.  He  formally 
called  him  to  this  employment,  and  set  him  up  to  be  a  Shepherd, 
Ezek.  xxxiv.  23,  "  I  will  set  up  one  shepherd  over  them,  and  he 
shall  feed  them ;"  "  he  shall  be  their  shepherd."  He  qualified  him 
for  this  work,  by  a  supereminent  unction ;  I  have  put  my  Spirit 
upon  him,  and  he  shall  bring  forth  judgment  to  the  Gentitles. 

He  is  God's  Shepherd,  because  God  gave  him  the  sheep,  John 
xvii.  6,  "Thine  they  were,  and  thou  gavest  them  me;"  they  were 
thine  by  election,  and  thou  gavest  them  me,  to  be  redeemed  by  me. 
This  donation  of  the  sheep  to  Christ  is  begun  in  election,  and  ac- 
complished in  effectual  vocation ;  All  that  the  Father  hath  given 
me,  shall  come  to  me. 

He  is  God's  Shepherd,  because  God  recommends  all  his  sheep  to 
his  special  care,  John  vi.  39,  "  This  is  the  Father's  will  which  hath 
sent  me,  that  of  all  which  he  hath  given  me  I  should  lose  nothing." 
God  has  given  him  the  heathen  for  his  inheritance,  and  the  utter- 
most parts  of  the  earth  for  his  possession.  All  whom  he  chose  to 
be  the  objects  of  his  special  love,  he  lodges  as  a  trust  in  the  hands 
of  Christ :  he  gave  him  the  charge  of  the  sheep,  and  his  instructions 
are,  not  only  to  lose  none,  no  not  the  least  of  them,  the  weakest  of 
them;  but  to  lose  nothing:  and  as  he  will  lose  none,  no  person ; 
so  he  will  lose  nothing,  no  part  of  the  person ;  neither  soul  nor 
body. 

He  is  God's  Shepherd ;  Why  ?  God  appointed  him  to  lay  down 
his  life  for  his  sheep,  John  x.  18,  "  I  lay  down  my  life  for  the 
sheep  ;"  "  I  have  power  to  lay  it  down,  and  I  have  power  to  take 
it  again,  This  commandment  have  I  received  of  my  Father." 
Christ  suffered  death,  not  only  voluntarily,  but  in  a  way  of  subjec- 
tion to  his  Father,  that  so  the  merit  of  his  death  might  be  every 
way  full  and  acceptable  to  the  Father.     And  so  again, 

He  is  God's  Shepherd,  because  God  approves  of  his  undertaking 
and  work,  as  his  Shepherd,  and  loves  him,  for  this  very  reason, 
John  X.  17,  He  approves  of  his  doing  and  dying:  his  soul  is  de 
lighted  in  this  Shepherd ;  Mine  elect  in  whom  my  soul  delighteth 


AGAINST     god's     FELLOW.  69 

He  openly  declares  his  affection  in  him;  This  is  my  beloved  Son, 
in  whom  I  am  well  pleased.  The  Lord  is  well  pleased  for  his 
righteousness  sake. 

In  a  word,  he  is  God's  Shepherd,  because  God  the  Father  and 
Christ  are  equally  concerned  in  keeping  the  sheep,  John  x.  27, — 30 
The  Father  does  so  intrust  Christ  with  the  sheep,  as  yet  he  casts 
not  off  the  care  of  them ;  they  are  in  the  Father's  hands  as  well  as 
Christ's:  He  and  his  Father  are  one;  though  personally  distinct, 
yet  essentially  one.  The  man  that  is  God's  Fellow,  in  this  has  fel- 
lowship with  the  Father,  that  the  Father's  sheep  are  his  sheep ;  and 
his  sheep  are  the  Father's  sheep:  and  they  are  equally  concerned 
and  engaged  in  keeping  the  sheep ;  only  Christ,  as  Mediator,  is  en- 
gaged for  them  as  the  Father's  servant  and  commissioner ;  my 

Shepherd. Now,   thus  much  concerning  the  character  of   the 

person  whom  the  sword  of  the  Lord  of  hosts  must  awake  against: 
and,  O  if  we  had  a  view,  by  a  saving  faith,  of  this  glorious  one, 
God's  Shepherd,  the  man  that  is  his  Fellow,  God-man  Mediator, 
we  could  say  no  less  than  that  he  is  white  and  ruddy,  the  chief 
among  ten  thousands.  The  white  and  ^;ed  of  his  infinitely  fair  face 
would  charm  and  allure  us.     Now, 

II.  The  second  thing,  what  sword  must  awake  against  this  man? 
Why,  in  general,  it  is  the  sword  of  God's  awful  justice ;  which  is 
metaphorically  called  a  sword,  because  of  its  terrible,  piercing, 
wounding,  killing  nature.  Now,  the  strokes  of  this  sword  are 
either  mediate  or  immediate.  Mediate,  by  the  hands  of  men ; 
particularly  the  sword  of  the  civil  magistrate :  Or,  Immediate  by 
the  hands  of  God  himself,  without  the  intervention  of  such  outward 
means.  Now,  the  sword  of  justice,  that  awaked  against  Christ, 
and  smote  the  Shepherd,  is  to  be  considered  in  both  these  respects ; 
for  his  suffering,  as  our  Surety,  by  the  stroke  of  justice's  sword, 
was  both  external  upon  his  body,  and  internal  upon  his  soul. 

There  were  his  external  sufferings  in  his  body  :  and  herein  justice 
did  strike  more  mediately  by  the  hand  of  man,  and  especially  in 
his  severest  bodily  sufferings  ;  justice  did  employ  and  make  use  of 
the  sword  of  the  civil  magistrates.  Magistrates  have  the  sword  of 
civil  power  and  authority  put  into  their  hands,  ,and  they  ought  not 
to  bear  the  sword  in  vain :  they  are  a  power  which  God  has  or- 
dained, and  armed  with  the  sword  for  the  punishment  of  malefac- 
tors ;  though  this  be  the  right  use  of  the  magistrate's  sword,  yet 
sometimes  the  magistrate  makes  unjust  use  of  it :  as  in  this  case, 
when  the  civil  government,  Herod,  Pontius  Pilate,  with  tlic 
Gentiles,  and   the  people  of  Israel,  were  gathered  together  again;it 


70  THE     SWORD     OF     JUSTICE     AWAKENED 

the  hoi  J  child  Jesus,  Acts  iv.  27.  But  whatever  injustice  w<as 
therein,  on  man's  part,  yet,  on  God's  part,  impartial  justice  did 
therein  act,  while  it  did  hereby  bring  about  the  death  and  sufier- 
ings  of  the  Surety,  which  the  hand  and  counsel  of  God  determined 
before  to  be  done.  Acts  iv.  26. 

There  were  his  internal  sufferings  in  his  soul ;  and  herein  justice 
did  strike  more  immediately  ;  for.  It  pleased  the  Lord  to  bruise 
him,  and  to  make  his  soul  an  offering  for  sin,  Isa.  liii.  10.  Thus 
the  sword  of  justice  was  such  as  pierced  both  his  soul  and  body. 
This  two-edged  sword  was  edged  "wath  the  violence  of  earth,  and 
with  the  fury  of  heaven  ;  it  was  edged  with  the  curse  of  the  law, 
and  with  the  wrath  of  God.  But  more  particularly,  what  sort  of 
a  sword  is  this  ?  0  rouse  up  your  ears  and  hearts  to  hear  and 
consider  what  sword  it  was  that  awaked  against  the  man  that  is 
God's  Fellow ! 

It  is  a  broad  sword ;  so  broad  that  it  covers  all  mankind,  and 
hans^s  over  all  Christless  sinners,  who  would  all  have  fallen  a  sac- 
rifice  to  it,  unless  Christ  had  come  between  them  and  it.  When 
this  sword  did  awake  agaijist  Christ,  he  found  it  as  broad  as  the 
curse  denounced  against  mankind,  upon  the  back  of  our  fall  in 
Adam,  which  you  may  read,  that  you  may  the  better  understand 
what  the  man  that  is  God's  Fellow  underwent,  when  he  substituted 
himself  in  our  room,  and  undertook  to  suffer  the  punishment  due 
for  our  sins,  the  curse  pronounced  against  Adam,  and  in  him 
against  all  his  posterity,  and  which,  in  all  the  parts  of  it,  lighted 
upon  Christ ;  you  read  of  it  generally,  Gen.  ii.  17,  "  In  the  day 
that  thou  eatest  thereof  thou  shalt  surely  die ;"  or,  dying,  thou 
shalt  die;  and  more  particularly.  Gen.  iii.  17,  18,  19,  "Cursed  is 
the  ground  for  thy  sake ;  in  sorrow  shalt  thou  eat  of  it  all  the  days 
of  thy  life ;  thorns  also  and  thistles  shall  it  bring  forth  to  thee ; 
and  thou  shalt  eat  the  herb  of  the  field ;  In  the  sweat  of  thy  face 
shalt  thou  eat  bread,  till  thou  return  unto  the  ground,  for  ont  of  it 
wast  thou  taken  :  for  dust  thou  art,  and  unto  dust  shalt  thou  re- 
turn." Where  you  see  the  curse  has  three  parts.  1.  The  frailties 
and  infirmities  that  human  nature  was  subject  to  after  the  fall.  2. 
The  calajnities  incident  to  man's  life  ;  Thou  shalt  eat  thy  meat 
with  the  sweat  of  thy  brows :  thorns  and  thistles  shall  the  ground 
bring  forth.  3.  Death ;  Dust  thou  art,  and  to  dust  thou  shalt 
return :  which  has  in  it  the  death  of  the  soul  as  well  as  the  body. 
Here  is  an  abridgment  of  all  the  curses  of  the  Bible ;  and  this 
broad  sword  must  awake  against  the  man  that  is  God's  Fellow, 
and  our  Surety,  for  this  curse  in  all  its  parts  seized  upon 
him. 


AGAINST     god's     FELLOW.  71 

The  first  was  the  frailties  and  infirmities  of  human  nature,  a 
part  of  the  curse  ?  this  seized  upon  Christ  at  his  incarnation ;  for 
liis  body  was  of  the  dust  like  ours,  subject  to  the  like  infirmities 
with  ours ;  he  took  not  on  him  our  nature  in  its  prime  and  glory, 
Dut  after  broken  and  shattered  with  the  fall,  Rom.  viii.  3,  He 
came  "  in  the  likeness  of  sinful  flesh,  and  for  sin,  condemned  sin 
in  the  flesh." 

As  to  •  the  calamities  and  miseries  that  attended  man's  life,  this 
part  of  the  curse  seized  on  him  also ;  he  eat  his  bread  with  the 
sweat  of  his  brows,  when  he  followed  the  calling  of  an  handicrafts- 
man; and  after  he  entered  into  his  public  ministry,  he  travelled 
from  place  to  place,  watched  whole  nights  in  prayer ;  and  thus 
might  be  said  truly  to  eat  his  bread  with  the  sweat  of  his  brows. 
As  for  other  calamities  never  one  met  with  more ;  the  world  denied 
him  a  lodging ;  the  fig-tree  denied  him  figs  ;  he  was  blasphemed 
by  his  enemies,  betrayed  by  one  of  his  disciples,  and  forsaken  by 
them  all. 

As  for  the  death  threatened  in  the  curse ;  why  dying,  he  died 
indeed  :  for  the  sword  did  run  through  his  body  and  soul  at  once, 
when  he  endured  the  curse,  and  despised  the  shame  :  liis  body  was 
sore  tortured,  and  his  soul  was  sore  amazed,  and  very  heavy, 
Mark  xiv.  33.  His  bodily  sufferings  were  extremely  great,  as  you 
may  see  from  the  evangelists  ;  and  yet  as  nothing  in  comparison 
of  his  soul-sufferings,  while  he  endured  the  wrath  of  God  immedi- 
ately upon  his  soul. Here  was  a  broad  sword  indeed,  as  broad 

and  extensive  as  all  the  curses  of  the  law,  all  the  wrath  that  the 
elect  deserved  for  their  sin ;  for  God  designed  not  to  pass  one  of 
their  sins,  without  a  satisfaction  made  to  justice,  but  to  sue  the 
cautioner  for  them  all :  0  but  he  needed  a  broad  back  that  could 
bear  the  shock  of  such  a  broad  sword !  Well,  so  he  had ;  for  he 
was  God  as  well  as  man ;  Awake,  0  sword  against  the  man.  My 
Fellow. 

It  is  a  long  sword  :  if  we  may  so  call  it,  infinite  in  length  from 
the  point  to  the  hilt  of  the  sword :  it  is  as  long  as  eternity ;  and  this 
makes  the  punishment  of  the  damned  eternal,  because  the  sword  of 
divine  wrath  that  pierces  them,  is  so  long,  that  it  never  can  reach  to 
the  hilt,  in  such  finite  worms  as  they  are.  The  duration  of  the 
wrath  and  the  curse  is  eternal ;  because  the  sinner,  being  a  mere 
creature,  cannot  at  one  shock  meet  with  the  infinite  wrath  of  God, 
and  satisfy  justice  at  once ;  therefore  God  supports  the  poor  damn- 
ed creature  for  ever  under  wrath ;  because  it  cannot,  being  finite, 
satisfy  infinite  justice  :  but  our  Shepherd,  being  God-man,  the  man 


72  THE     SWORD     OF     JUSTICE     AWAKENED 

Grod's  Fellow ;  and  therefore  being  of  infinite  worth  and  value, 
of  infinite  strength  and  power,  was  able  to  satisfy  justice,  and 
bear  all  at  once,  that  which  the  elect  could  never  have  borne. 
Yet  he  met  with  the  essentials  of  that  which  sin  deserves,  viz. 
death  and  the  curse ;  the  hiding  of  his  Father's  face,  and  the  sus- 
pending and  keeping  back  of  that  consolation,  which,  by  virtue  of 
the  personal  union,  flowed  from  the  God-head  to  the  manhood ; 
and  also,  had  the  actual  sense  and  feeling  of  the  wrath*  of  God; 
the  awakened  sword  of  the  justice  of  God  actually  smitting  him:  so 
tliat,  though  men  wondered  how  he  could  be  dead  so  soon,  not 
knowing  what  strokes  of  infinite  justice  he  met  with ;  yet  these 
strokes  lighting  upen  the  like  of  him,  the  man  God's  Fellow,  was 
equivalent  to  the  eternal  punishments  and  torments  of  the 
damned. 

It  is  a  bloody  and  insatiable  sword :  this  sword  of  justice  was  not 
satisfied  with  the  blood  of  Sodom  and  Gomorrah ;  it  was  not  satis- 
fied with  the  blood  of  the  old  world ;  it  was  not  satisfied  with  the 
blood  of  bulls,  goats,  and  all  the  legal  sacrifices  of  old  ;  yea,  the 
blood  of  the  whole  creation  cannot  give  it  satisfaction,  though  it 
were  bathed  therein ;  without  the  shedding  of  more  blood,  better 
blood,  there  is  no  remission,  no  satisfaction  to  justice,  no  real 
satisfaction  with  God;  no  salvation  of  the  sinner;  therefore,  Awake, 
O  sword,  against  the  man  that  is  my  Fellow :  till  it  be  drunk  with 
the  blood  of  this  man,  it  never  gets  a  satisfying  draught  of  blood. 
Well  then,  says  this  man,  Lo,  I  come ;  let  justice  take  a  full  draught 
of  my  blood :  well,  "  Awake,  O  sword ;"  let  the  blood  of  this  man,  my 
Fellow,  be  shed ;  shed  at  his  circumcision,  shed  in  the  garden,  shed  in 
his  being  crowned  with  thorns,  shed  in  his  being  scourged,  shed  in 
his  crucifying ;  well,  thus  the  blood  of  God's  Fellow  was  shed. 
What  say  you  now,  0  sword  of  justice  ?  Are  you  pleased  ?  are 
you  satisfied  with  blood  ?  Yes,  I  have  got  my  fill  of  blood ;  "  This 
is  my  beloved  Son,  in  whom  I  am  well  pleased ;"  I  am  pleased  and 
satisfied  to  the  full  with  his  obedience  to  the  death ;  I  have  got  all 
the  satisfaction  I  wanted  from  my  Shepherd,  and  I  have  no  more 
to  demand  of  him,  or  his  sheep  either.  O  glory  to  God,  that  ever 
this  bloody  insatiable  sword  did  awake  against  one  that  could  give 
it  blood  enough,  satisfaction  enough ;  and  yet. 

It  is  a  dreadful,  terrible,  flaming,  and  devouring  sword :  so  it  is 
represented.  Gen.  iii.  24,  where  it  is  said,  Cherubims  were  placed, 
"and  a  flaming  sword,  which  turned  every  way  to  keep  the  way  of  the 
tree  of  life."  The  last  flame  of  this  sword  of  justice  is  enough  to  biu-n 
up  the  whole  creation  ;  and,  0  !  how  terrible  will  this  i-word  be  for 


AGAINST     god's     FELLOW.  73 

ever  to  them  that  live  and  die  in  a  Christless  state  !     The  dread- 
fulness  of  this  sword  is  no  where  to  be  seen  so  lively  as  in  its 
awaking  against  the  man  that  was  God's  Fellow  :  his  human  nature 
trembled  at  the  sight  of  it ;  John  xii.  27,  "Now  is  my  soul  troubled, 
and  what  shall  I  say  ?"      He  saw  the  dreadful  storm  coming,  the 
black  cloud  arising,  and  so  much  wrath  in  it,  that  he  knew  not  how 
to  express  himself.  Matt.  xxvi.  37,  and  Mark  xiv.  3-i ;  there  he 
cries  out,  "My  soul  is  exceeding   sorrowful,  even   unto   death." 
We  never  hear  of  one  groan  from  Christ  for  all  his  bloody  sufi'er- 
ings  when  crowned  with  thorns,  scourged  and  laid  on  the  cross ; 
"  As  a  sheep  before  her  shearers  is  dumb,  so  he  opened  not  his 
mouth :"  but  on  the  first  entrance  of  his  soul-sufferings,  he  fell  a 
lamenting^  "  My  soul  is  exceeding  sorrowful :"  the  original  words 
are  most  emphatic.  He  was  begirt  with  sorrow ;  he  was  plunged 
over  head  and  ears  in  the  wrath  of  God:  all  the  faculties  and 
powers  of  his  soul  were   begirt  with  sorrow ;  he  "  Began   to   be 
sore   amazed,"   Mark  xiv.  33.     The   word  signifies   the   greatest 
extremity  of  amazement,  and  such  as  makes  a  man's  hair  stand,  and 
his  flesh  creep ;  and  it  is  added,  he  was  very  heavy :  if  we  consult 
the  derivation  of  the  word,  it  signifies,  a  sinking  of  spirit ;  his  heart 
was  like  wax  melted  at  the  sight  of  that  terrible  wrath.     But  the 
evangelist   Luke   has   yet  a  stronger  expression,   Luke   xxi.  44, 
"  Being   in  an  agony,"  "  his  sweat  was  as  it  were  great  drops  of 
blood  falling  down  to  the  ground  ;"  being  in  an  agony,  engaged  in  a 
combat,  as  the  Greek  word  signifies :  he  had  before  combated  with 
principalities  and  powers  in  the  wilderness ;  but  now  he  is  com- 
bating with  the  Father's  wrath.     He  was  in  an  agony,  and  sweat 
great  drops  of  blood :  all  sweats  arise  from  weakness  and  pressures 
of  nature  ;  therefore  a  dying  sweat  is  a  cold  sweat :  but  never  one, 
but  Christ,  sweat  a  bloody  sweat;  and  great  drops  of  blood,  in  such 
abundance,  that  it  came   through  his   garments,  and  fell   to   the 
ground :  and  this  was  all   but   the  first   onset,  a   little   skirmish 
before  the  main  battle ;  for  the  main  fight  was  to  be  on  Mount  Cal- 
»    vary,  after  they  nailed  him  to  the  cross ;  then,  on  a  sudden,  the 
curtain  of  heaven  is  drawn,  the  sun  loses  his  light ;  he  was  now 
combating  with  all  the  powers  of  hell  and  darkness,  and  therefore 
the  field  he  was  to  fight  in  was  dark.     The  punishment  of  loss  and 
sense  both  was  due  to  us  for  sin,  therefore  he  suffered  both :  the 
punishment   of    loss,    for   all   comfort   now   fails    Christ;    angels 
appeared  before  strengthening  him;  but  not  an  angel  dares  peep 
out  of  heaven  for  his  comfort ;  yea,  now  his  God  fails  him,  in 
respect  of  his  comfortable  presence :  formerly  his  heart  failed  him. 


74  THE     SWORD     OF     JUSTICE     AWAKENED 

in  some  respscts,  but  now  his  God :  wliicli  makes  liim  cry  out,  "Mj 
God,  my  God,  why  bast  thou  forsaken  me?"  Never  was  tbere 
sucb  a  cry  in  beaven  or  earth,  before  or  since :  yea,  now  he 
suffered  the  punishment  of  sense  also  due  to  us ;  for  now  all  the 
wrath  of  God  was  poured  down  immediately  upon  bis  soul :  all  the 
sluices  of  divine  fury  are  opened,  and  all  the  waves  and  billows 
of  his  vengeance  passed  over  him.  Darkness  was  over  all  the 
earth  :  all  things  bushed  into  silence,  that  Christ  might,  without 
interruption,  grapple  with  his  Father's  wrath,  until  he  cried,  "  It  is 
finished,"  and  "gave  up  the  ghost," — What  think  you  of  this 
dreadful  sword  that  awaked  against  our  Surety,  the  man  God's 
Fellow,  when  be  was  to  expiate  our  sins  ? 

It  is  a  bright  sword,  a  clear,  a  glittering  sword ;  there  is  no  spot 
of  rust  or  stain  upon  this  sword ;  no :  the  sword  is  spotless.  Jus- 
tice, holy  justice  ;  tbere  is  no  unrighteousness  with  God.  As>  tbere 
is  no  drop  of  unrighteousness  in  the  cup  of  the  damned,  who  are 
all  damned  by  an  act  of  holy  justice  ;  so  there  was  no  drop  of  in- 
justice in  the  cup  of  wrath,  which  Christ,  as  Surety,  drank  up  to 
the  bottom.  Christ  bad  said  of  old,  "  Lo,  I  come ;"  I  come  to  be 
cautioner,  and  enter  myself  in  the  room  of  poor  sinners,  to  pay 
their  debt :  justice,  indeed,  could  not  have  required  our  debt  of 
him,  if  be  bad  not  undertaken  it ;  but  having  entered  himself  cau- 
tioner for  our  debt,  he  became  liable  to  the  payment  of  it ;  hence, 
when  Christ  saw  the  sword,  and  was  crying,  "Father,  save  me 
from  this  hour ;"  be  immediately  corrected  himself  with  a  but ; 
"  BUT  for  this  cause  came  I  unto  this  hour,"  John  xii.  27.  And  in 
the  beginning  of  the  twenty-second  psalm,  which  you  know  is  one 
of  the  most  clear  prophecies  of  Christ's  sufferings,  after  he  had 
cried  out,  ver.  1,  "My  God,  my  God;  why  hast  thou  forsaken 
me?"  Which  is  not  the  expression  of  any  quarrelling  complaint  or 
discouragement,  but  of  sinless  nature,  when  arraigned  before  the 
tribunal  of  God,  affected  with  the  horror  of  divine  wrath,  and  not 
being  able  easily  to  endure  that  there  should  be  a  cloud  between 
God  and  him  ;  I  say,  after  these  words  be  adds,  ver.  3,  "  But  thou 
art  holy  :"  he  cannot  complain  of  injustice ;  thou  art  just  and  holy 
in  exacting  all  the  debt  at  my  band,  which  I  became  surety  for : 
I  have  all  the  sins  of  the  elect  to  answer  for ;  and  therefore  I  justify 
thee,  0  Father,  in  giving  me  this  stroke  of  thy  awakened  sword : 
"  Thou  art  holy  ;"  Thou  art  "  clear  when  thou  judgest."  It  is  a 
clear,  bright,  spotless,  and  holy  sword. 

It  is  a  living  sword :  do  you  think  that  God  is  speaking  to  a 
piece  of  cold  iron,  when  he  says,    "  Awake,  0  sword?"  Nay,  this 


AGAINST     god's     FELLOW.  75 

sword  is  God  himself,  the  living  God:  God's  justice  is  God  him- 
self, a  just  God.  Of  this  living  sword  you  read,  Heb.  x.  31,  "  It  is 
a  fearful  thing  to  fall  into  the  hands  of  the  living  God."  They 
that  fall  into  hell,  they  fall  into  the  hands  of  the  living  God ; 
and  there  they  are  an  everlasting  sacrifice  to  this  ever-living 
sword,  Christ,  when  he  came  to  satisfy  justice,  he  fell  into 
the  hands  of  this  living  God ;  and  if  he  had  not  been  God's  equal, 
God's  Fellow,  he  could  never  have  got  out  of  his  hands  again.  If 
this  sword  be  a  living  sword,  even  the  living  God,  O  but  it  must 
be  Si  great  and  strong  sword,  as  the  sword  of  God  is  called,  Isa. 
xxvii.  1.  It  takes  the  strength  of  God  to  wield  it ;  and  so  he  does 
here,  "  Awake,  O  sword."  It  takes  the  strength  of  God  to  bear 
the  blow  of  it,  and  so  it  is  here ;  Awake,  against  the  man  that  is 
my  Fellow.  One  blow  of  it  given  to  the  angels  and  seraphims, 
would  have  brought  them  all  down  from  the  battlements  of  heaven 
to  the  bottom  of  hell.  "  Awake  O  sword."  God  is  here  speaking 
to  himself;  as  if  he  had  said,  Let  me  arise  in  my  armour  of  ven- 
geance and  fury,  and  fall  upon  my  Shepherd,  the  man  that  is  my 
Fellow :  it  is  a  living  sword  that  can  awake  itself.  Thus  you  see, 
what  a  sword  it  is  that  awakes  against  Christ.  0  to  see  and  be- 
lieve this  truth  this  day! 

III.  The  third  thing  was  to  shew,  in  what  manner  this  sword 
did  awake  against  Christ,  and  what  is  imported  in  the  phrase, 
"Awake,  O  sword."  How  the  sword  did  awake  against  Christ 
has  been  partly  declared  already  in  the  account  of  the  sword  itself: 
however  it  may  a  little  further  appear,  in  the  import  of  this  won- 
derful call,  "  Awake  O  sword,"  etc. 

It  imports,  as  if  the  sword,  had  been  sleeping,  and  now  must 
awake  against  him :  Christ  having  no  sin  of  his  own  to  answer  for, 
the  sword  of  justice  had  nothing  to  lay  to  his  charge  ;  and  so  was 
sleeping,  as  it  were,  with  respect  to  him,  having  nothing  to  say 
against  him,  being  the  infinitely  holy  God  in  himself,  until  once 
he  made  the  bargain  with  his  Father,  to  become  our  Surety  and 
Cautioner ;  and  whenever  he  became  sin  for  us,  and  took  on  him 
our  debt,  then  justice  had  a  right  to  pursue  him ;  and  therefore, 
"  Awake,  O  sword." 

"Awake,  O  sword,"  it  imports,  that  not  only  while- the  counsel 
of  peace  was  held  between  the  Father  and  the  Son,  did  justice  delay 
the  execution,  though  Christ  was  the  Lamb  slain  from  the  founda- 
tion of  the  world,  in  the  decree  and  counsel  of  God,  but  that  after 
this  glorious  transaction,  the  sword  designed  against  the  Son  of 
God,  had  long  slumbered :  the  sword  had  slumbered  above  four 


76  THE     SWORD     OF     JUSTICE     AWAKENED 

tliousand  years  after  Adam's  fall ;  the  Lamb  was  not  slain  all  tliat 
time,  but  only  in  dark  typical  representations  of  his  death ;  but 
now,  he  must  be  actually  slain;  therefore,  "Awake,  0  sword." 
God  was  now  speaking  of  the  day  of  Christ,  the  gospel-day  in  the 
first  verse  of  the  chapter,  where  our  text  lies,  saying,  "  In  that  day 
there  shall  be  a  fountain  opened  to  the  house  of  David  and  to  the 
inhabitants  of  Jerusalem,  for  sin,  and  for  uncleanness :"  Now,  how 
shall  this  fountain  be  opened  ?  Why,  the  sword  of  justice  must 
pierce  the  side  and  heart  of  the  Son  of  God,  and  so  open  a  fountain 
of  cleansing  blood ;  therefore,  when  the  decree  breaks  forth,  he 
says,  "  Awake,  0  sword." 

Awake,  0  sword ;  it  imports,  that  the  sword  of  justice  did  not 
rashly  smite  the  man  that  is  God's  Fellow :  A  man  in  his  sleep,  or 
half  sleeping,  may  give  a  rash  unadvised  stroke  to  his  fellow  ;  but 
before  God  gave  the  stroke  to  the  man  that  is  his  Fellow,  he  did 
awake  his  justice,  as  it  were,  out  of  sleep,  and  proceeded  upon  the 
maturest  deliberation:  Awake,  O  sword.  It  was  no  unadvised 
stroke  that  Christ  got  by  the  sword  of  justice ;  it  was  the  fruit  of  a 
glorious  transaction :  neither  did  the  sword  strike  him  without  a 
warrant,  by  particular  orders  from  the  Judge  of  all ;  It  was  war- 
ranted to  brandish  itself  against  him  ;  Awake,  0  sword. 

It  imports,  that  justice  was  lively  and  vigorous  in  executing  the 
vengeance  due  upon  our  Surety  for  our  sin :  Justice  did  not  give 
him  a  sleepy,  lazy,  drowsy  blow ;  but  a  strong,  lively,  awakened 
blow ;  as  it  is  said,  in  another  case,  Isa.  ii.  9.  Awake,  awake,  put 
on  strength,  0  arm  of  the  Lord ;  so.  Awake,  O  sword,  put  on 
strength.  Well,  justice  arises,  as  it  were,  like  one  out  of  sleep, 
puts  on  its  clothes  of  vengeance,  and  armour  of  power,  rallies  its 
forces,  goes  forth  with  warlike  robes,  and  attacks  the  man  that  is 
God's  Fellow  with  all  its  force ;  and  acts,  like  itself,  with  impartial 
equity,  without  sparing  our  Surety,  because  of  his  quality,  Rom. 
viii.  32,  God  "  spared  not  his  own  Son :"  "  Awake,  O  sword." 

"Awake,  0  sword,"  it  imports,  the  great  concern  and  earnestness 
that  was  in  God's  heart  to  have  his  justice  satisfied :  O  sword  ; 
"  Awake,  O  sword."  God  speaks  here  with  afi'ectionate  concern : 
"  O  sword !  0  justice !  thou  must  be  honored,  glorified,  and  satis- 
fied, one  way  or  other :  and  seeing  I  have  proposed  to  my  eternal 
Son  to  bear  the  stroke  of  vengeance  in  the  room  of  elect  sinners; 
and  seeing  he  has  undertaken  it,  my  very  heart  is  set  upon  the 
accomplishment  of  this  glorious  work ;  my  justice  is  one  of  the 
pearls  of  my  crown  ;  I  will  not  shew  mercy  to  the  detriment  of  mv 
justice,  A  sacrifice  I  must  have,  a  sacrifice  I  will  have ;  therefor  j, 
Awake,  O  t;word." 


AGAINST     GODS     FELLOW.  77 

I  think  it  imports,  not  only  God's  concern  to  have  his  justice 
satisfied  this  way,  but  his  great  delight  in  the  satisfaction  ;  Awake, 
O  sword,  against  the  man  that  is  my  Fellow.  With  what  infinite 
pleasure  and  satisfaction  does  the  sword  of  justice  give  the  bloody 
stroke  to  this  glorious  person?"  It  pleased  the  Lord  to  bruise 
him;  he  hath  put  him  to  grief:"  Isa.  liii.  10.  Why,  how  is  this 
consistent  with  the  ineffable  love  he  had  to  his  eternally  Beloved  ? 
Yes,  mt)st  consistent ;  for  the  Father  loved  the  Son  in  dying,  and 
for  dying;  John  x.  17,  "Therefore  doth  my  Father  love  me,  be- 
cause I  lay  down  my  life,  that  I  might  take  it  again."  He  loved 
his  Son  for  this  very  act  of  obedience  which  he  yielded  to  him ; 
Christ's  obedience  to  the  death  was  the  highest  and  most  acceptable 
worship  and  service  to  God,  that  ever  was,  or  ever  will  be :  it  is  a 
sacrifice  of  such  a  sweet  smell  that  it  drowned  the  stink  of  all  the 
sins  of  an  elect  world  ;  a  sacrifice  more  pleasing  to  God  than  all 
their  sins  were  displeasing ;  and  therefore,  with  infinite  pleasure 
and  satisfaction,  he  says,  "Awake,  O  sword."     This  leads  me  to 

IV.  The  fourth  thing  proposed,  What  special  hand  Jehovah  the 
Lord  of  hosts,  had  in  making  this  awful  sword  to  awake  against 
this  glorious  person?  "Awake,  O  sword," — "saith  the  Lord  of 
hosts."  It  was  the  Lord  of  hosts,  the  eternal  Father  of  this  eternal 
Son  that  mustered  the  hosts  of  vengeance  against  him,  and  had  the 
main  and  principal  hand  in  Christ's  sufferings,  which  we  are  to 
commemorate  this  day.  Jehovah's  hand  was  supreme  in  this  busi- 
ness ;  and  that  in  these  four  respects. 

It  was  Jehovah  the  Lord  of  hosts  that  determined  all  beforehand, 
and  agreed  with  his  Son  for  that  effect.  It  was  concluded  in  the 
counsel  of  God  what  he  should  suffer,  what  should  be  the  price  that 
Jehovah  would  have,  and  the  sacrifice  he  would  accept  of  from  his 
hands.  It  was  not  the  Jews,  nor  the  scribes  and  Pharisees,  nor 
Pilate,  but  principally  it  was  the  Lord's  doing,  and  the  accomplish- 
ment of  his  eternal  counsel,  Acts  iv.  27,  28 ;  "  Herod,  and  Pontius 
Pilate,  with  the  Gentiles,  and  the  people  of  Israel  were  gathered 
together,  for  to  do  whatsoever  thy  hand  and  thy  counsel  determined 
before  to  be  done."  In  all  they  were  doing  they  did  nothing,  but 
what  was  carved  out  before  in  the  eternal  counsel  of  God ;  and 
therefore  says  Peter,  Acts  ii.  23 ;  "  Him,  being  delivered  by  the 
determinate  counsel  and  foreknowledge  of  God,  ye  have  taken,  and 
by  wicked  hands  have  crucified  and  slain." 

As  he,  the  great  Jehovah,  the  Lord  of  hosts,  determined,  that  the 
sword  should  awake  against  him,  .so  he  prepared  the  subject  capable 
to  receive  the  stroke  of  justice's  sword ;  Heb.  x.  5,  "  A  body  hast 


78  THE     SWORD     OF     JUSTICE     AWAKENED 

thou  prepared  me."  He  gave  him  a  nature,  a  soul  and  body 
capable  of  suffering :  the  stroke  of  justice  fell  only  upon  the  man 
Christ,  upon  his  human  nature ;  though  the  dignity  of  his  divine 
person  did  infinitely  enhance  the  merit  of  his  sufferings ;  yet  his 
divine  person,  his  divine  nature  was  never  reached,  nor  reachable, 
by  the  sword  of  justice ;  the  eternal  Word  was  untangible  and 
incapable  of  suffering,  till  the  "  Word  was  made  flesh."  Now,  this 
flesh,  this  human  nature,  he  prepared.  ^ 

It  was  Jehovah,  the  Lord  of  hosts,  that  ordered  and  over-ruled 
all  his  sufferings,  when  it  came  to  the  execution  of  his  ancient 
decree.  He  who  governs  all  the  counsels,  thoughts,  and  actions  of 
men,  did,  in  a  special  manner,  govern  and  over-rule  the  sufter- 
ings  of  the  Mediator.  Though  wicked  men  were  following  their 
own  designs,  and  were  stirred  and  acted  by  the  devil,  who  is  said 
to  liave  put  it  into  the  heart  of  Judas  to  betray  Christ ;  yet  God 
had  the  ordering  of  all,  who  should  betray  him :  what  death  he 
should  die  ;  how  he  should  be  pierced  ;  and  yet  not  a  bone  of  him 
broken. 

It  was  Jehovah,  the  Lord  of  hosts,  that  had  an  active  hand  in 
reaching  the  stroke  to  Christ ;  he  was  the  chief  party  that  pursued 
Christ  with  the  sword  of  justice  in  his  hand;  "It  pleased  the  Lord 
to  bruise  him ;  and  to  put  him  to  grief."  It  was  he  that  was  exact- 
ting  the  elect's  debt  of  him ;  and  therefore  Christ  looked  over  Pilate 
and  Herod,  and  all  the  wicked  instruments  used  in  this  work,  as 
of  no  consideration  in  this  matter ;  he  looked  over  them  to  the 
Lord  Jehovah  his  Father,  and  says  to  the  chief  of  them,  Pilate, 
(that  cowardly  self-condemned  judge)  "Thou  couldest  have  no  power 
at  all  against  me,  except  it  were  given  thee  from  above."  It  wag 
this  interest  that  his  Father  had  in  his  sufferings  that  made  him 
say,  John  xviii.  11,  "  The  cup  which  my  Father  hath  given  me, 
shall  I  not  drink  it?"  His  Father  pursued  him  as  Cautioner  in  om 
room ;  and  to  his  Father  he  cries  when  the  sword  was  running  • 
through  his  heart ;  "  My  God,  my  God,  why  hast  thou  forsaken 
me  ?"  He  spared  not  his  own  Son  when  he  cried,  but  would  have 
him  drink  out  the  bitter  cup  to  the  bottom ;  "  Awake,  O  sword, 
against  my  shepherd,  and  against  the  man  that  is  my  fellow,  saith 
the  Lord  of  hosts ;"  "  Smite  the  shepherd."  The  message  comes 
from  him,  and  he  gave  the  sword  a  charge,  and  orders  it  to  smite 
him  ;  it  was  this,  more  than  the  whips,  the  thorns,  the  nails,  the 
spear,  that  made  him  cry  out.  Another  and  a  higher  hand 
brought  his  soul  to  more  bitterness,  than  all  the  sufferings  he 
endured  from  men. — Thus  his  soul  was  crucified  more  than  his 


AGAINST     god's     FELLOW.  79 

boiv ;  and  his  heart  had  sharper  nails  to  pierce  it  tlian  his  hands 
and  feet. 

V.  The  fifth  thing,  viz.  The  reasons  of  the  doctrine  ;  Why  the 
Lord  of  hosts  ordered  the  sword  of  justice  to  awake  against  hia 
Shepherd,  the  man  that  is  his  Fellow  ?  Surely  it  was  necessary, 
that  the  sword  should  awake  against  him;  "Ought  not  Christ  to 
have  sufiered  these  things?"  says  our  Lord  himself,  Luke  xxiv.  26. 
However  innocent  he  was  in  himself;  yet  our  sins,  which  were  laid 
upon  him,  deserved  to  be  thus  treated ;  and  therefore  he,  as  our 
Surety,  who  had  the  guilt  of  the  world  lying  upon  him,  says,  Psal. 
Ixix.  6,  "  O  God,  thou  know  est  my  foolishness ;  and  my  sins  are 
not  hid  from  thee :"  These  are  the  words  of  Christ,  of  whom  David 
was  a  type.  He  had  enough  of  sin  imputatively  ;  and  our  sins  had 
never  been  expiated,  our  judge  never  atoned,  our  souls  never 
saved,  our  state  never  secured,  justice  never  satisfied,  the  bond 
never  cancelled,  if  the  sword  had  not  awaked  against  him.  Ought 
he  not  then  to  have  suffered  the  stroke  of  the  sword  ?  Yea,  he 
gave  his  oath  for  it  to  his  Father  from  eternity ;  and  all  the 
promises,  prophecies,  types,  and  sacrifices  of  old  pointed  out  this. 
God  was  ready  to  come  down  with  fury  in  his  heart,  and  red-hot 
thunder-bolts  in  his  hand,  to  sink  all  mankind  to  hell :  and  ought 
not  Christ  to  suffer  and  interpose  ?  yea,  glory  to  God,  that  he  did. 
But  more  particularly, 

1.  The  Lord  of  hosts,  the  Rector  of  the  universe,  designed  by 
this  method  to  rectify  what  was  out  of  course,  by  the  sin  of  man, 
and  to  bring  all  things  to  rights.  By  the  fall,  the  universal  frame 
suffered  a  convulsion :  the  covenant  of  works  was  broken ;  the 
devil  was  reigning  and  raging  in  the  earth ;  and  all  the  honour  of 
God's  workmanship,  in  the  first  creation,  was  like  to  be  lost.  Now, 
the  supreme  Rector  comes  with  the  sword  of  justice  to  rectify  these 
disorders,  by  drenching  his  sword  in  the  blood  of  his  eternal  Son. 
Was  the  covenant  of  works  broken  ?  behold  here  is  the  condition 
of  it  fulfilled,  by  his  active  and  passive  obedience  ;  yea,  both  the 
two  covenants  of  works,  and  of  grace,  were  at  once  fulfilled  in 
his  obedience  to  the  death :  this  is  the  proper  condition  of  each  of 

these  covenants. Was  the  devil  reigning  and  raging  on  the 

earth  ?  Behold !  by  this  blow  of  justice's  sword,  given  to  Christ, 
the  devil  and  all  our  spiritual  enemies  are  destroyed ;  For  this 
cause  was  the  Son  of  God  manifested,  that  he  might  destroy  the 
works  of  the  devil.  Hence,  when  Christ  is  lifted  up  upon  the  cross, 
receiving  the  stroke  of  justice's  sword,  it  is  said,  "Now  is  the 
judgment  of  this  world  :  now  shall  the  prince  of  this  world  be  cast 


80  THE     SWOED     OF     JUSTICE     AWAKENED 

out,"  John  xii  31.  Bj  death  he  destroyed  him  that  had  the  power 
of  death  ;  that  is,  the  devil.  By  the  bruise  of  his  heel,  his  human 
nature,  he  broke  the  serpent's  head,  and  his  power.  Again,  was 
all  tlie  honour  and  beauty  of  God's  workmanship  like  to  be  lost  ? 
Behold,  the  man  that  is  God's  Fellow,  sustaining  the  stroke  of 
Jehovah's  sword,  restores  all ;  Psal.  Ixix.  4,  "  Then  I  restored  that 
which  I  took  not  away."  What  was  taken  away  ?  why,  the  devil, 
Adam,  and  Eve  took  away  the  glory  due  to  God,  the  obedience 
due  to  the  law,  and  the  happiness  that  belonged  to  man  in  his  first 
creation.  Well,  says  Christ,  it  is  much  to  bring  them  all  back 
again  ;  but  I  will  do  it,  though  I  took  them  not  away.  I  will  re- 
store to  man  his  happiness ;  he  has  lost  the  favour  of  God,  I  will 
restore  it  in  justification ;  he  has  lost  the  image  of  God,  I  will  re- 
store it  in  regeneration;  he  has  lost  the  fellowship  of  God,  I  will 
restore  it,  being  God's  Fellow :  I  will  bring  them  to  fellowship 
with  God,  by  sustaining  the  stroke  of  the  sword  which  they  should 
have  sustained  for  ever.  I  will  restore  to  the  law  its  due  obedi- 
ence ;  yea,  I  will  magnify  the  law  and  make  it  honorable,  by  my 
obedience  to  it,  in  so  much  that  the  Lord  of  hosts  shall  be  well 
pleased  for  my  righteousness  sake ;  and  so  I  will  restore  to  God 
the  honour  and  glory  that  he  lost  by  the  sin  of  man.  And  this 
leads  to  a 

2nd  Reason,  why  the  Lord  of  hosts  made  the  sword  of  justice  to 
awake  and  smite  his  Shepherd,  the  man  that  is  his  Fellow?  Why, 
that  thus  he  might  get  all  his  divine  attributes  glorified  to  the 
highest.  "  Glory  to  God  in  the  highest,"  was  the  song  of  angels 
when  he  appeared  in  our  nature,  to  receive  this  awful  stroke. 
God's  honour  was  not  more  impaired  and  embezzled  by  the  sin 
of  man,  that  it  was  restored  and  repaired  by  the  death  of  Christ. 
If  all  mankind,  and  all  the  angels  with  them,  had  fallen  a  sacrifice 
to  the  sword  of  divine  justice,  it  could  not  have  repaired  the  honour 
of  God  for  one  sin ;  though  they  had  all  been  offered  up  in  one 
whole  burnt-ofl'ering,  it  could  not  have  satisfied  infinite  justice; 
yea,  though  they  had  all  been  damned  in  hell,  to  all  eternity,  jus- 
tice could  never  have  got  full  satisfaction.  But  here  is  justice 
glorified  to  the  highest ;  By  one  offering  he  hath  perfected  for 
ever  them  that  are  sanctified  ;  and  at  the  same  time  vindicated  the 
spotless  holiness  and  righteousness  of  God,  that  it  may  be  known 
that  God  is  holy  and  just,  who  will  needs  avenge  sin  in  his  own 
Son,  the  holy  and  innocent  Cautioner,  when  he  interposes  in  the 
sinner's  room.  This  is  the  declared  design  of  God's  awakening 
tlie  Sword  of  justice  against  Christ;  Rom.  iii.  25,    "Whom  God 


AGAINST     god's     FELLOW.  81 

hatli  set  fortli  to  be  a  propitiation  "  for  sin,  "through  faith  in  his 
blood,  to  declare  his  righteousness."  "  That  he  might  be  just,  and 
the  justifier  of  him  which  believeth  in  Jesus."  If  God  had  exacted 
the  satisfaction  of  the  sinners  themselves,  by  sending  them  to  hell, 
it  might  have  declared  his  justice  and  righteousness  much ;  but 
here  it  is  more  gloriously  declared,  and  glorified  to  the  highest : 
for,  if  we  consider  Christ  in  himself,  and  the  elect  in  themselves, 
his  death  and  sufferings  are  more  than  if  all  the  elect  had  suffered 
eternally  in  hell.  Here  is  mercy  also,  and  free  grace  glorified  to 
the  highest,  while  the  sinner  is  liberate  and  not  put  to  pay  the  debt 
in  his  own  person.  Here  is  divine  power  glorified  to  the  highest ; 
in  the  crucifying  Christ,  whom  the  power  of  God  supported  under 
that  load  of  wrath  that  would  have  crushed  ten  thousand  worlds. 
Here  is  wisdom  glorified  to  the  highest ;  The  manifold  wisdom 
of  God,  that  there  should  be  two  natures,  yet  but  one  person ;  that 
mercy  should  be  fully  magnified,  and  yet  justice  fully  satisfied ; 
that  sin  should  be  punished,  and  yet  the  sinner  unpunished ;  that 
the  sinner  should  escape,  and  yet  God  should  take  vengeance  upon 
sin.     0  the  wisdom  of  God  is  a  mystery  ! 

3.  Eeason  why  the  Lord  of  hosts  ordered  the  sword  of  justice  to 
awake  and  smite  the  Shepherd,  the  man  that  is  his  Fellow ;  it 
was  even  for  the  honour  of  the  Shepherd,  and  the  glory  of  the 
Man  his  Fellow.  God  designed  that  for  his  "  suffering  of  death," 
he  should  be  "crowned  with  glory  and  honour,"  Heb!  ii,  9.  That 
for  his  humbling  himself,  and  becoming  obedience  to  the  death,  he 
should  be  "highly  exalted"  above  all,  and  have  "a  name  which  is 
above  every  name,'  Phil.  ii.  9.  That  for  drinking  of  the  brook  in 
the  way,  he  should  lift  up  his  head ;  that  after  he  had  drunk  of  the 
brook  of  divine  wrath  in  our  room,  he  should  lift  up  his  head 
above  all  principalities  and  powers,  and  have  all  power  in  heaven 
and  earth  given  to  him,  and  a  nrmiber  of  elect  to  praise  him  for 
ever.  O  it  is  a  wonderful  thing  to  think,  what  he  gave  and  what 
he  got !  What  gave  he  ?  His  body,  his  soul,  his  blood,  his  life . 
"What  got  he  ?  Even  some  of  the  black,  ugly  race  of  Adam  to 
embrace  him :  he  makes  his  soul  an  offering  for  sin,  and  then  he 
sees  his  seed,  he  sees  the  travail  of  his  soul,  and  is  satisfied.  He 
thinks  all  his  pains  well  bestowed,  when  he  gets  his  bride  in  his 
arms.  0  here  is  love !  behold  incarnate  love  !  bleeding  love  !  dy- 
ing love !  Shall  not  this  glorious  Lover  be  exalted  of  God  for 
ever,  and  exalted  by  all  the  redeemed  with  the  highest  praises,  for 
opening  his  breast  to  receive  the  wound  of  the  awakened  sword  of 
justice  ?  yea,  more,  the  song  will  be  Worthy,  worthy  is  the  Lamb 

VoL  IL— 6 


82  THE     SWOED     OF     JUSTICE     AWAKENED 

that  was  slain.  Thou  wast  slain,  and  liast  redeemed  us  to  God  by 
thy  blood.     And  this  leads  us  to  the 

Last  reason,  why  the  sword  of  justice  was  ordered  to  awake  and 
smite  the  Shepherd,  the  man  that  is  God's  Fellow,  viz :  That  a 
fountain  of  blood  might  be  opened  for  the  benefit  of  the  sheep. 
The  Shepherd  was  smitten  with  the  sword  of  justice,  that  the 
stroke  might  open  a  fountain  for  the  watering  of  the  sheep :  Zech. 
xiii.  1,  "There  shall  be  a  fountain  opened"  for  sin  and  uncleanness. 
A  fountain  for  watering  and  washing  of  the  sheep.  And  how  is  it 
to  be  opened  ?  even  with  the  sword  of  justice ;  -\wake,  0  sword, 
against  the  man,  My  Fellow.  Now,  the  Shepherd's  blood,  shed  by 
the  sword  of  justice,  is  for  the  benefit  of  the  sheep  many  ways ; 
Why? 

Tt  is  peace  speaking  blood;  it  speaks  better  things  than  the 
blood  of  Abel :  It  speaks  peace  and  reconciliation  with  God, 
which  is  founded  upon  the  blood  of  Christ :  this  is  the  wine  that 
cheers  the  heart  of  God  and  man.  The  justice  of  God  took  a  drink 
of  this  blood  till  it  was  cheered  and  satisfied ;  and  when  the  soul 
of  the  sinner  gets  a  drink  of  this  blood,  0  but  this  red  wine  re- 
joices his  heart. 

It  is  a  heart-cleansing  blood ;  the  blood  of  the  Shepherd,  shed 
by  the  sword  of  justice,  is  for  the  washing  of  the  sheep ;  The  blood 
of  Christ  cleanses  from  all  sin.  It  cleanses  meritoriously  from  the 
guilt  of  sin,  in  justification ;  it  cleanses  efficaciously  from  the  filth 
of  sin  in  sanctification  :  it  cleanses  only  ;  for  no  means,  no  duties,  no 
tears,  no  prayers,  no  sermon,  no  sacrament,  no  ordinances,  no  com- 
munion-table, will  cleanse  you  from  sin,  but  only  the  blood  of 
Christ.  It  cleacses  infallibly;  for  all  the  devils  in  hell,  and  all  the 
evils  in  the  heart,  shall  not  be  able  to  mar  the  efficacy  of  this 
blood,  if  it  be  sprinkled  on  you  by  the  hand  of  the  Spirit.  The 
whole  company  that  ai-e  standing  about  the  throne,  have  washed 
their  robes,  and  made  them  white  in  the  blood  of  the  Lamb. 

This  blood,  which  the  sword  of  justice  draws  from  the  Shepherd, 
is  healing  blood ;  for  the  healing  of  his  sheep :  By  his  stripes  we 
are  healed.  Were  your  diseases  never  so  desperate,  here  is  a  heal- 
ing medicine  for  them :  it  can  heal  the  hardness  of  the  heart ; 
They  shall  look  on  him  whom  they  have  pierced  and  mourn :  It 
can  heal  the  barren  soil  of  the  heart,  and  turn  it  to  a  fertile  ground : 
Hos.  xiv.  8,  "From  me  is  thy  fruit  found :"  from  my  Spirit,  as  the 
efficient ;  and  from  my  blood  as-  the  procuring  cause. 

It  is  a  sweet-smelling  blood  ;  it  has  a  sweet-smelling  savour  in 
the  nostrils  of  the  Lord  of  hosts ;  and  perfumes  the  prayers  and 


AGAINST     god's     F  E  L  L  0  "\V  .  83 

duties  oi  the  beliaver ;  We  are  accepted  only  in  tlie  Beloved.  Our 
|,  i-.  oils,  our  prayers,  our  preaching,  our  commnniciiiiiig,  would  all 
stink,  unless  they  be  dipt  in  the  blood  of  the  Lamb. 

This  blood  of  the  Surety,  shed  by  the  sword  of  justice,  is  bliss- 
purchasing  blood ;  and  one  of  the  grand  blessings  purchased  is  the 
Holy  Grhost :  the  Spirit  is  one  of  the  greatest  instances  of  the  love 
of  God  in  Christ.  Whenever  Adam  sinned,  the  holy  Spirit  lelt 
him,  and  the  uaclean  spirit  came  in  his  room;  but  when  the  second 
Adam  came,  he  brought  the  Spirit  of  God  again  with  him:  I  have 
put  my  Spirit  upon  him  ;  and  he  shall  bring  forth  judgment  to  the 
Gentiles.  And,  0  what  is  the  world  without  the  Spirit  of  God  ? 
what  is  a  man,  a  minister,  a  sacrament,  a  city,  a  nation,  without 
the  Spirit  of  God  ?  What  makes  matters  so  far  wrong  in  a  land, 
but  that  there  is  so  little  of  the  Spirit  with  minislirs  and  people  ? 
There  is  no  life  where  the  quickening  Spirit  comes  not :  O  Sirs,' 
we  will  have  dead  preaching,  dead  hearing,  dead  comfnunicating, 
lifeless  work  this  day,  if  the  purchased  Spirit  do  not  come !  When 
be  comes,  life  comes  with  him.  Can  these  dry  bones  live?  can 
these  dead,  formal,  lifeless,  unbelieving,  hypocritical,  and  carnal 
hearts  live?  Yea,  undoubtedly  they  can,  if  the  Spirit  b'ow  :  O 
let  your  hearts  cry.  Come,  O  north- wind ;  blow,  thou  south :  Come 
from  the  four  winds,  O  breath,  and  breathe  upon  these  slain  that 
they  may  live.  Cry  for  the  purchased  and  promised  Spirit,  that  we 
may  live,  and  be  lively  in  our  work  this  day. 

This  blood  has  purchased  all  spiritual  blessings :  it  has  pur- 
chased pardon  of  sin ;  We  have  redemption  through  his  blood, 
even  the  remission  of  sin.  It  has  purchased  recovery  after  falls, 
and  freedom  from  total  apostacy  to  all  that  believe ;  I  will  heal  < 
their  backslidings.  "Though  he  fall,  he  shall  not  be  utterly 
cast  down ;  for  the  Lord  upholdeth  him  with  his  hand,"  Psal. 
xxxvii.  24.  Good  news  to  believers,  say  you,  he  has  purchased 
all  good  for  them ;  but  not  for  the  like  of  me;  such  an  unbelieving 
impenitent  sinner  as  1  am.  If  that  be  your  thought,  man,  it  is 
an  ignorant  blunder ;  I  tell  you  better  news,  this  blood  of  Christ, 
shed  by  the  sword  of  justice,  has  purchased  faith,  to  the  faithless ; 
repentance,  to  the  impenitent ;  grace,  to  the  graceless  ;  and  nothing 
did  he  purchase  to  any  but  as  guilty  sinners,  destitute  of  all  good. 
Here  is  a  good  market  for  you  that  have  no  good,  no  grace  :  others 
that  are  increased  with  goods,  and  think  they  have  a  good  heart  to 
God,  good  desires  and  inclination,  and  hope  thereupon  for  God's 
favour,  may  be  doing  with  their  old  covenant  of  works,  where  they 
and  their  money  shall  perish :  but  for  you  that  are  poor,  guilty, 


84  THE     SWORD     OF     JUSTICE     AWAKENED 

filthy,  perishing  sinners,  destitute  of  all  good  in  yourselves,  here  is 
good  news  to  you ;  .^here  is  grace,  free  grace,  full  grace,  rich  grace, 
all  grace ;  grace  to  justify  the  guilty,  grace  to  sanctify  the  filthy, 
grace  to  strengthen  the  weak,  grace  to  supply  the  needy.  You 
that  want  grace,  may  come  here  and  get  it ;  you  that  have  grace, 
may  come  here  and  get  more;  this  blood  has  purchased  all  grace, 
and  the  purchaser  stands  ready  to  communicate  it ;  for  he  has  no 
other  thing  to  do  with  his  mediatorial  grace,  but  to  give  it  out  to 
sinners,  to  men,  to  rebels ;  He  has  received  gifts  for  men,  even  for 
the  rebellious,  that  God  the  Lord  might  dwell  among  them.  O 
the  noble  purchase  of  this  blood !  It  has  purchased  freedom  from 
the  law,  both  from  the  curse  and  command  of  the  covenant  of 
works,  in  so  much  that  the  believer  is  neither  under  the  mandate, 
nor  the  sancti#i  of  the  law,  as  a  covenant  of  works :  by  the 
obedience  of  Christ  to  the  command  of  that  covenant  they  are  made 
righteous,  Rom.  xv.  19.  "  Christ  hath  redeemed  us  from  the  cui'se 
of  the  law,  being  made  a  curse  for  us,"  Gal.  iii.  13.  The  believer 
indeed  is  under  stronger  obligations  to  obey  the  law,  as  it  is  a  rule 
of  life  and  holiness,  than  ever  Adam  was  in  a  state  of  innocency ; 
but  as  it  is  a  covenant  of  works,  and  condition  of  life,  he  has  not  a 
farthing  of  debt  to  pay  to  it,  ii'  the  righteousness  of  Christ  be  com- 
plete and  full ;  yea,  this  makes  tlie  law  of  God  his  delight,  when 
he  attains  to  the  faith  of  this,  that  he  has  nothing  to  do  with  it  as 
it  is  a  covenant. 

In  a  word,  by  this  blood,  shed  by  the  sword  of  justice,  there  is  a 
purchase  made  of  access  to  God.  The  Son  of  man  was  lifted  up 
upon  the  cross,  to  open  the  gates  of  heaven,  which  our  sin  had 
shut ;  he  rent  the  veil  from  top  to  bottom,  and  we  have  boldness 
to  enter  into  the  holiest  by  the  blood  of  Jesus.  The  sword 
awakened  against  the  Son,  that  he  might  bring  us  to  the  Father ; 
1  Pet.  iii.  18,  "  Christ  also  hath  once  suffered  for  sins  ;  the  just  for 
the  unjust,  that  he  might  bring  us  to  God."  We  are  at  a  distance 
from  God,  lying  peaceably  in  the  devil's  arms ;  but  they  that  were 
far  off,  are  made  nigh  by  the  blood  of  Christ.  All  the  sermons,  all 
the  means  in  the  world,  will  not  bring  us  near  to  God ;  the  means 
by  which  he  draws  men  to  himself,  is  just  by  his  blood  and  righte- 
ousness ;  "  And  I,  if  I  be  lifted  up  from  the  earth,"  says  Christ, 
"  will  draw  all  men  unto  me."  Well,  he  was  lifted  up  upon  the  cross, 
where  he  received  the  blow  of  God's  awakened  sword ;  he*was 
lifted  up  into  heaven,  to  his  Father's  right-hand,  and  he  is  lifted  up 
upon  the  pole  of  this  gospel ;  and  has  he  said,  I  "  will  draw  all 
men  unto  me?"     0  say.  Amen.     Lord,  let  this  be  a  drawing  day. 


AGAINST     god's     FELLOW.  85 

VI.  The  sixth  thing  was  the  application.  Now,  many,  very 
many  things  might  be  deducted  from  this  doctrine,  by  way  of  ap- 
plication. I  shall  at  this  time  offer  you  but  a  few  general  infer- 
ences, and  refer  the  rest  to  be  accommodated  more  particularly  to 
the  rest  of  the  work  of  the  day,  as  the  Lord  shall  please  to  guide 
and  direct.  Well,  is  it  so,  that  by  special  orders  from  Jehovah, 
the  Lord  of  hosts,  the  man  Christ,  his  Shepherd  and  his  Fellow, 
did  fall  a  sacrifice  to  the  awakened  sword  of  infinite  justice  ?  Is 
it  so  as  you  have  heard  ?  then  we  may  hence  see,  and  behold, 

The  infinite  malignity  of  sin,  and  the  dreadful  demerit  thereof. 
Did  it  overflow  the  old  world  with  a  deluge  of  water  ?  did  it  con- 
sume Sodom  and  Gomorrah  with  a  storm  of  fire  and  brimstone  ? 
did  it  cast  angels  and  men  that  are  under  it  into  Tophet,  the  place 
whereof  is  fire  and  much  wood,  which  the  breath  of  the  Lord  doth 
kindle ;  so  as  the  smoke  of  their  torments  ascend  for  ever  and  ever? 
In  all  this  may  the  demerit  of  sin  be  seen ;  but  much  more  here  in 
Christ,  a  sacrifice  to  the  awakened  sword  of  divine  vengeance.  Go 
to  Golgotha,  and  see  the  man  that  is  God's  Fellow,  drinking  up 
the  cup  of  his  Father's  indignation !  suffering  unto  blood !  suffering 
unto  death  1  for,  God  spared  him  not,  being  now  in  the  room  of 
sinners :  behold  the  earth  trembling  under  the  mighty  load  of  this 
terrible  wrath ;  for  there  was  a  great  earthquake  while  the  sword 
of  God's  wrath  was  running  through  the  man  that  was  his 
Fellow ;  the  heavens  grew  dark  when  this  awful  spectacle  was  ex- 
posed ;  the  sun  was  eclipsed,  contrary  to  the  common  rules  of  na- 
ture, which  made  an  heathen  philosopher  cry  out,  "  That  either 
the  frame  of  nature  was  dissolving,  or  the  God  of  nature  suffering." 
And  what  shall  we  that  profess  to  be  Christians  say  to  these  things? 
what  shall  we  that  are  sinners  say  concerning  the  abominable  evil, 
sin,  which  wrought  this  bloody  tragedy  ?  It  was  sin,  and  our  sin, 
too  ;  for  he  was  wounded  for  OUR  iniquities ;  "  The  Lord  hath  laid 
on  him  the  iniquitj-  of  us  all,"  Isa.  liii,  6.  O  !  how  heavy  did  the 
man  that  is  God's  Fellow  find  the  weight  of  sin  to  be,  when  it 
pressed  him  to  the  ground,  and  made  him  sweat  great  drops  of 
blood  !  when  the  sword  of  wrath,  which  he  sustained  in  our  room, 
was  above  his  head. 

Hence  behold  both  the  goodness  and  severity  of  God  :  his  good- 
ness, in  finding  out  this  way  of  satisfaction  to  his  own  justice,  and 
wounding  his  own  Son,  that  sinners,  for  whom  he  was  Surety, 
might  not  be  wounded  eternally :  and  the  severity  and  justice  of 
God,  in  exacting  such  a  full  satisfaction,  that  though  all  the  elect 
had  been  satisfying  eternally  in  hell,  justice  had  not  been  made  to 


86  THE     SWORD     OF     JUSTICE     AWAKENED 

shine  so  splendidly  and  gloriously,  0  if  we  could  think  and  speak 
aright  of  this  wonderful  mystery !  0  wonder  that  we  are  not  more 
affected  with  it !  that  we,  miserable  wretched  sinners,  should  have 
been  pursued  eternally  by  justice,  and  could  do  nothing  to  avert 
the  stroke  of  it ;  and  that  such  a  great  and  glorious  person,  as  the 
Man,  God's  Fellow,  should  interpose  himself;  and  hereupon  the 
Father  should  spare  the  poor  sinful  enemies,  and  make  way  for 
them  to  escape,  by  diverting  of  his  justice  from  pursuing  them, 
and  by  making  it  take  hold  of  the  Son  of  his  bosom  ;  exacting  the 
debt  severely  from  him  !  0  wonder  that  the  Lord  should  pass  by 
the  enemies,  and  satisfy  himself  upon  his  own  Son ! 

Hence  behold  the  wonderful  concurrence  of  the  glorious  persons 
of  the  blessed  Trinity,  Father,  Son,  and  Holy  Ghost,  to  carry  on 
the  work  of  our  redemption  :  for  here  is  the  Lord  of  hoMs,  Jehovah, 
Father,   Son,    and   Holy  Ghost,  one  God,   essentially  considered, 
prosecuting  the  work  of  redemption ;  and  saying,  with  respect  to 
Christ,  the  second  person  of  the  Godhead,  considered  as  he  became 
man  and  Mediator,  Awake,  O  sword,  against  the  man  that  is  my 
Fellow.     Not  that  God  the  Father  delighted  in  the  suffering,  as 
such,  of  his  innocent  Son  ;  for,  He  afflicts  not  willingly,  even  the 
children  of  men :  but  considering  the  end  and  the  effect  that  was 
to  follow,  the  seed  that  he  should  beget  to  eternal  life,  and  the 
captives  whom  he  was  to  redeem ;    in  this  respect.  It  pleased  the 
Lord  to  bruise  him ;   when  he  might  have  suffered  all  mankind  to 
lie  still  in  their  forlorn  condition,  it  pleased   him  to  give  his  life  a 
ransom  for  many.     Here  the  whole  Trinity  is  in  concert,  each  per- 
son to  perform  his  own  part ;  wherein  all  the  bright  perfections  of 
the  divine  nature  do  gloriously  conspire.     O  !  how  does  God  com- 
mend his  love  to  us,  in  that  whilst  we  were  yet  sinners,  Christ 
died  for  us  ?  Eom.  v.  8.     And,  O  how  he  loved  us,  who  "  washed 
us  from  our  sins  in  his  own  blood?"  Eev.  i.  5.     Again, 

Behold  herein  the  holy  sovereignty  of  God,  that  over-rules 
all  the  actions  of  men,  even  these  wherein  they  have  a  most  sensi- 
ble hand,  and  are  most  inexcusable.  Though  Judas  that  betrayed, 
Pilate  that  condemned,  the  innocent  Son  of  God,  acted  most  sin- 
fully ;  yet  the  Lord  himself  had  an  active  over-ruling  hand  in 
carrying  on  his  own  designs.  What  Judas  and  Pilate  did,  was  not 
by  guess,  but  just  the  execution  of  God's  ancient  decree :  how 
pure  and  spotless  is  God  in  venting  and  manifesting  his-  grace, 
lioliness,  and  justice,  when  men  are  venting  their  corruption,  im- 
piety, and  injustice !  Here  is  a  principal  diamond  in  Jehovah's 
crown,  that  he  is  able,  not  only  to  govern  all  the  natural  second 


AGAINST     god's     FELLOW.  87 

causes  that  are  in  the  world,  in  their  several  courses  and  actions, 
and  order  them  to  his  own  glory ;  but  even  devils,  wicked  men, 
and  hypocrites,  their  most  corrupt  and  abominable  actions,  and 
make  them  invariably  subservient  to  the  promoting  of  his  own  holy 
ends  and  purposes,  and  yet  be  free  of  their  sin,  for  which  they 
shall  count  to  him :  and  as  it  was  no  excuse  to  the  crucifiers  of 
the  Son  of  God,  that  they  did  what  before  was  decreed  of  God ; 
so  it  shall  be  no  excuse  to  any  man  in  a  sinful  course,  that  God 
has  a  hand  in  every  thing  that  really  comes  to  pass,  who  yet  is 
just  and  holy  in  all.  This  may  also  stay  our  hearts,  when  the 
devil  and  his  instruments  are,  as  it  were,  running  mad,  that 
they  can  do  no  more  than  what  God  permits ;  nay,  some  way 
commissionates  them  to  do :  no  sword  of  men,  or  devils,  can  do 
any  execution,  unless  God  says.  Awake,  0  sword. 

In  this  text  and  doctrine  we  may  see  and  behold,  what  a  gloriously 
well-qualified  Redeemer  we  have ;  he  is  God's  Shepherd,  the  man 
his  Fellow :  behold  what  interest  he  has  in  God !  and  that  both  by 
nature,  being  God's  Fellow ;  and  by  covenant,  being  God's  Shep- 
herd :  behold  what  interest  he  has  in  us ;  and  that  also  both  by 
nature,  being  man ;  and  by  covenant,  by  virtue  of  the  covenant  of 
grace,  being  our  Shepherd  by  God's  appointment  and  constitution. 
O  how  fit  is  he,  who  is  the  essential  Wisdom  of  the  Father,  to  re- 
veal the  counsel  of  God's  love  from  eternity !  How  fit  is  he,  who 
is  the  middle  "person  of  the  Godhead,  to  be  the  Mediator  and  Mid- 
man  !  How  fit  is  he,  who  is  the  eternal  Son  of  God,  to  bring  many 
sons  and  daughters  to  glory !  The  eternal  "Word  that  made  the 
world,  also  to  redeem  the  world !  How  fit,  as  God-man ;  being 
man,  to  pay  man's  debt ;  as  God,  to  give  it  a  value :  man,  to  deal 
with  man ;  and  God  to  deal  with  God  !  What  an  able  Saviour  must 
he  be,  who  is  God's  Fellow  !  able  to  save  to  the  uttermost?  Help 
is  laid  upon  one  that  is  mighty  indeed  !  What  a  willing  Saviour 
must  he  be,  who  is  God's  Fellow !  He  could  not  have  been  forced 
to  suffer,  nor  dragged  to  the  work,  if  he  had  not  been  willing :  nay, 
with  cheerful  willingness  he  flew,  as  it  were,  upon  the  point  of 
the  sword  ;  "  Lo,  I  come."  What  a  sufiicient  ransom  has  he  given, 
since  he  is  God's  Fellow  I  O  this  price  of  redemption  cannot  be 
over-valued  !  What  a  well  furnished  Saviour  is  he,  to  give  life  to 
whom  he  will.  God's  Fellow,  the  party  offended,  dying  to  concili- 
ate friendship  with  the  party  ofiending !  O  what  a  gift  is  Christ, 
when  God  so  loved  the  world,  as  to  give  his  only  begotten  Son ; 
his  Fellow,  his  equal !  It  is  more  than  heaven,  and  earth,  and  the 
whole  universe  I   0  how  sure  and  peimanent  must  this  redemption 


88  THE     SWORD     OF     JUSTICE     AWAKENED 

be,  that  is  managed  bj  the  Lord  of  hosts,  and  his  Fellow !  What 
a  sure  and  sweet  way  to  the  Father,  is  the  man  Christ,  since  he  is 
God's  Fellow!  Think  not  strange  that  he  was  able  to  triumph 
over  all  enemies,  to  outwit  the  old  Serpent,  to  rise  again  from  the 
grave,  to  conquer  hell,  and  purchase  heaven;  for  the  man  was 
(jod's  Fellow.  How  highly  is  our  nature  advanced  in  Christ ! 
though  not  changed  into  the  divine,  yet  personally  united  thereto : 
Christ  has  not  lost  his  dignity,  by  becoming  man  ;  he  is  the  man 
God's  Fellow.  O  what  a  well  qualified  and  glorious  Eedeemer  is 
lie !  qualified  by  the  Lord  of  hosts  himself,  who  had  made  him  his 
Shepherd,  who  is  our  Shepherd !  The  Lord  is  my  Shepherd,  says 
the  believer;  and  he  is  my  Shepherd,  says  Jehovah,  though  in 
different  respects  :  I  have  made  him  the  Shepherd  of  my  sheep.  0 
if  God's  Shepherd  be  your  Shepherd,  poor  soul ;  if  your  heart  be 
pleased  with  the  choice  that  he  has  made  of  a  Shepherd ;  and  God's 
elect  by  your  elect,  God's  choice  your  choice,  happy,  thrice  happy 
were  it  for  you,  that  ever  you  was  born.  0  that  a  flock  of  sheep 
were  gathered  to  him  to-day  ! 

We  may  hence  see  the  terrible  state  of  unbelievers  and  Christ- 
less  sinners,  on  the  one  hand;  and  the  comfortable  state  of  believers, 
on  the  other. 

On  the  one  hand,  I  say,  we  may  here  see  the  dreadful  state  of 
unbelievers,  and  the  damning  nature  of  unbelief.  The  sword  of 
divine  justice,  the  sword  of  God's  wrath,  is  hanging  over  the  head 
of  all  those  who  come  not  under  the  cover  of  the  blood  of  Christ, 
that  was  shed  by  this  awful  sword.  It  is  a  lofty,  but  a  terrible 
word  you  have  in  Deut.  xxxii.  40,  41,  "I  lift  up  my  hand  to  heaven, 
and  say,  I  live  forever ;  if  I  whet  my  glittering  sword,  and  mine 
hand  take  hold  on  judgment;  I  will  render  vengeance  to  mineenemies, 
and  will  reward  them  that  hate  me.  I  will  make  mine  arrows 
drunk  with  blood."  The  sword  of  God's  vengeance  must  be  drunk 
either  with  the  blood  of  the  sinner,  or  the  blood  of  the  Surety,  in  the 
sinner's  room.  Now,  they  who,  through  unbelief,  despise  and 
reject  Christ,  the  sacrifice  to  justice,  which  God  has  provided,  they 
must  themselves  be  a  sacrifice  thereto  :  see  how  fearfully  this  is  set 
forth^Heb.  x.  27,  28,  29,  31 ;  "If  we  sin  wilfully  after  that  we  have 
received  the  knowledge  of  the  truth;"  that  is  to  say,  if  we  wilfully 
and  finally  reject  Christ ;  if  we  live  and  die  in  unbelief,  refusing  the 
remedy  that  God  has  provided,  notwithstanding  it  is  made  known 
to  us  in  the  glorious  gospel,  there  is  no  remedy  for  us  but  perish- 
ing ;  "  There  remaineth  no  more  sacrifice  for  sins,  but  a  certain  fear- 
ful looking  for  judgment  and  fiery  indignation,  which  shall  devour 


AGAINST     god's     F  E  T.  L  O  W  .  89 

the  adversaries."  0  sinner,  there  is  not  a  day  you  hear  sermon, 
and  hear  Christ  offered,  but  if  you  slight  him,  you  go  away  with  a 
new  load  of  guilt ;  hence  the  hell  of  professors  shall  be  the  greatest 
and  hottest  places  in  hell :  the  like  of  Corazen  and  Bethsaida,  the 
like  of  Dunfermline,  and  the  places  about,  where  Christ  is  preached, 
shall  go  to  the  centre  of  hell,  when  others  shall  not  have  so  hot  a 
hell.  This  sin  of  unbelief  is  worse  than  the  murdering  Christ ;  for 
they  knew  not  that  he  was  the  Lord  of  glory :  but  this  sin  wilfully 
rejects  him,  while  you  know  he  is  the  Lord  of  glory.  The  sin  of 
unbelief,  what  a  dreadful  thing  is  it !  The  man  makes  God  most 
true,  a  liar,  like  the  devil !  and  refuses  to  let  God  have  the  honour 
of  a  full  satisfaction  to  justice  ;  will  not  let  God  get  satisfaction  for 
all  his  sins,  as  he  might  have  in  the  sacrifice  of  his  Son.  0  unbelief, 
unbelief!  for  a  man  to  have  continued  all  his  days,  from  his  infancy, 
under  the  drop  of  the  word  and  calls  of  the  Spirit  and  the  Bride, 
saying.  Come,  come  to  Christ,  and  yet  the  man  lives  and  dies  never 
hearkening. 

On  the  other  hand,  here  we  may  see  the  comfortable  state  of  be- 
lievers in  Christ,  and  the  saving  nature  of  true  justifying  faith. 
The  believer  cannot  but  be  safe  and  happy ;  for  the  stroke  of  the 
sword  of  justice  has  fallen  by  him,  and  has  lighted  upon  his  Surety, 
his  Shepherd :  the  death  of  the  Shepherd  is  the  life  of  the  sheep. 
Though  the  sheep  may  be  scattered,  and  scarred  with  fatherly 
chastisements ;  yet  the  Shepherd  being  smitten  with  the  sword  of 
vindictive  justice,  no  stroke  of  judicial  wrath  shall  ever  fall  upon 
them :  for  Christ  has  borne  their  griefs,  and  carried  their  sorrows, 
and  by  his  stripes  they  are  healed :  and  all  that  look  to  him  by 
faith  shall  be  healed,  and  saved  in  like  manner.  The  object  of 
justifying  faith  is  the  man  God's  Fellow,  falling  a  sacrifice  to  the 
sword  of  divine  justice.  Though  you  should  believe  all  the  Bible, 
the  whole  divine  revelation,  except  this  point,  Christ  set  forth  to 
be  a  propitiation  in  blood,  you  have  no  justifying  faith ;  the  doc- 
trine of  the  blood  of  God,  of  a  crucified  Christ,  this  only  is  the 
healing  balsam  to  the  bleeding  wounds  of  the  sinner,  that  has  any 
sense  of  sin,  or  fear  of  wrath.  Talk  of  the  law  to  such  a  man,  it 
is  just  as  if  you  should  bring  a  murderer  to  see  the  ghost  of  the 
man  he  had  killed :  0,  says  he,  that  is  the  law  that  I  have  broken, 
and  so  he  is  racked  and  tormented,  lest  the  sword  of  wrath  avenge 
the  quarrel  of  the  broken  law  upon  him ;  but  let  him  see  a  Christ 
dying  on  a  cross,  with  the  sword  of  wrath  running  through  his 
heart,  a  Christ  hanging  between  heaven  and  earth  in  his  room,  and 
all  the  debt  of  the  elect  upon  his  shoulders,  here  is  a  full  cordial 


90  THE     SWORD     OF     JUSTICE     AWAKE  X  ED 

to  a  faiiitiag  sj\il ;  b^re  is  tlie  act  of  justifying  faith,  the  beLoldino' 
of  this  saoriiice,  and  acquiescing  in  it  as  the  price  of  redemption , 
relying  on  the  precious  blood  that  was  drawn  by  that  awftd  sword, 
and  laying  the  stress  of  oui'  salvation  upon  it :  that  is  a  laying 
stress  where  God  laid  it,  a  coming  under  the  covert  of  the  blood 
of  the  man  that  is  God's  Fellow,  as  a  screen  from  the  law  and  jus- 
tice. Here  is  a  noble  foundation  for  faith ;  we  may  even  dare  to 
approach  a  provoked  God,  an  angry  Deity,  the  God  who  is  a  con- 
suming fire,  and  a  flaming  sword ;  why,  here  is  blood,  worthy 
blood,  to  quench  the  fire ;  the  man  that  is  God's  Fellow  bleeding 
and  dying  in  our  nature.  We  may  well  say  with  Luther,  "Lord, 
keep  me  from  a  mere  God,  an  absolute  God ;  a  God  not  in  Christ, 
not  reconciled  by  the  death  of  Christ."  But  here  is  the  atonement 
and  propitiation ;  and  therefore  faith  may  come  boldly  to  the 
throne  of  grace. 

Hence  also  we  may  see  the  malignity  of  an  antichristian  spirit ; 
not  only  that  of  Papists,  who  bring  in  their  works  of  merit  upon 
the  field  of  justification  before  God,  as  if  any  thing  could  please  a 
dreadful  God,  besides  the  blood  of  his  Fellow ;  but  also,  all  others 
that  are  enemies  to  the  cross  of  Christ ;  enemies  to  the  glorious 
gospel  of  a  crucified  Christ. Here  the  Socinian  spirit  is  con- 
demned as  antichristian,  who  say,  "  That  God  was  never  alienated 
from  man ;  and  that  God,  out  of  his  mere  bounty,  without  any  in- 
tervening satisfaction,  pardons  sin :"  But  if  so,  why  would  ever 
there  be  such  a  sound  as.  Awake,  0  sword,  against  the  man  that 
is  my  Fellow  ?  Why  would  there  have  been  an  atonement,  if  it 
was  not  to  avert  the  wrath  revealed  from  heaven  against  all  the 
ungodliness  and  unrighteousness  of  mep  ?  In  vain  did  the  sword 
awake  and  smite  the  Shepherd,  if  without  shedding  of  blood  there 
was  remission.  Here  also,  the  Libertine,  and  Latitudinarian  spirit 
is  condemned,  O  !  what  ignorant  sottish  fools  are  they,  who  make 
a  mock  at  sin,  which  being  imputed  to  the  Lord  Jesus,  made  him 
sweat  and  bleed  in  the  anguish  of  his  soul !  O  what  madness  are 
they  guilty  of,  who  prefer  the  satisfaction  of  their  brutish  lusts,  to 
the  salvation  of  their  precious  souls,  the  redemption  whereof  is  so 
precious,  that  it  ceaseth  for  ever,  unless  the  -blood  of  God  be  shed 
for  it!  Here  also  the  Legal  spirit  is  condemned,  and  every 
such  spirit,  under  whatsoever  denomination,  who  make  faith,  or 
any  act  or  part  of  it,  or  any  thing  else  whatsoever,  besides  the  blood 
of  Christ,  to  be  our  righteousness  before  God;  such  doctrine 
darkens  grace,  encroaches  upon  the  prerogative  of  the  Lord  our 
righteousness,  and  is  contrary  to  the  very  nature  of  faith,  which 


AGAINST     god's     FELLOW.  91 

is  a  passing  from,  and  disclaiming  all  otlier  foundations,  and  a 
running  to,  and  pleading  upon  the  blood  of  Christ,  shed  by  the 
awakened  sword  of  justice.  The  doctrine  of  our  text  exposes  the 
malignity  of  a  legal  spirit,  which  if  so  natural  to  men,  and  rages  so 
much  at  this  day  ;  as  if  men,  by  their  terms  and  conditions  on  th^ 
part,  could  pacify  a  God  of  terrible  majesty,  whom  yet  nothing 
will  appease,  but  the  blood  of  the  man  that  is  his  Fellow :  surely 
they  know  not  the  perfection  of  God's  holiness,  the  terror  of  his 
justice,  the  severity  of  his  tribunal,  the  spirituality  and  extent  of 
his  law,  nor  yet  their  own  corruption,  weakness,  and  wickedness 
bv  nature,  who  will  dare  to  make  any  thing  the  ground  and  condi- 
tion of  their  acceptance  with  God,  but  the  doing  and  dying,  the 
blood  and  righteousness  of  Christ.  Some  make  faith,  others 
repentance  and  new  obedience,  the  strict  and  proper  condition  of 
the  new  covenant ;  but  if  we  will  not  shut  our  eyes,  we  may  see 
that  Christ's  obedience,  suffering,  and  satisfaction  is  the  only  proper 
and  strict,  so  called,  condition  thereof:  the  parties  of  the  covenant 
of  grace,  are  God  and  Christ ;  Christ  answering  for  all  the  elect 
therein :  now,  the  condition  of  the  covenant  must  be  a  condition 
performable  and  fulfilled  by  one  of  the  parties,  to  wit,  Christ ;  and 
the  condition  is.  That  he,  in  his  obedience  to  the  death,  became  a 
sacrifice  to  the  sword  of  divine  justice  ;  and  upon  this  condition  all 
spiritual  and  eternal  blessings  are  promised  to  the  elect ;  faith, 
repentance,  and  all  good  are  promised  upon  this  groujid ;  for,  says 
God,  upon  his  making  his  soul  an  ofi'ering  for  sin,  he  shall  see  his 
seed:  they  shall  get  the  good  things  promised;  faith,  love,  know- 
ledge, fear,  and  obedience,  which  are  'all  the  fruits  of  this  grand 
condition  of  the  covenant :  faith  is  indeed  of  absolute  necessity,  and 
the  only  means  whereby  we  come  to  be  justified ;  It  is  by  faith, 
that  it  may  be  by  grace ;  that  is,  faith  renounces  itself,  and  all 
other  graces  and  good  things,  in  point  of  acceptance  with  God,  and 
looks  for  it  only  in  the  righteousness  of  Christ,  which  alone  covers 
our  iniquities,  and  makes  us  to  be  accepted  of  God.  Not  by  works 
of  righteousness  that  we  do,  nor  by  faith  as  a  work,  or  as  the 
lulfilling  of  a  condition,  upon  which,  being  performed  by  us,  or 
wrought  of  God  in  us,  we  may  plead  for  God's  making  out  his  part 
of  the  covenant ;  O  no :  our  only  plea  before  God  in  this  object  of 
faith  ;  the  bloody  sacrifice,  made  by  the  sword  of  justice,  upon  the 
man  that  is  God's  Fellow  ;  even  that  our  Lord  Jesus  has  paid  our 
debt,  by  fulfilling  the  law  in  our  room,  and  satisfying  for  the 
Dreaches  thereof.  As  faith  is  necessary,  seeing:  without  faith  it  is 
impossible  to  please  God ;  so  is  repcutauce  necessary ;  For,  except 


92  THE     SWORD     OF     JUSTICE     AWAKENED 

we  repent,  we  shall  all  likewise  perish:  holiness  is  necessary:  For 
without  holiness  no  man  shall  see  God:  thej  are  necessary  as 
qualities  of  the  covenanted,  purchased,  and  promised  blessings  of 
the  covenant.  None  that  are  actually  in  the  covenant,  are  without 
tlfem ;  and  so  all  that  are  without  them  will  perish  and  die  in  their 
sins  ;  but  let  our  souls  detest  the  bringing  in  these,  or  any  ihing 
else,  in  conjunction  with  Christ,  and  his  blood  and  righteousness, 
so  as  thereupon  to  look  for  any  benefit,  favour,  or  acceptance  with 
G-od ;  but  let  us  look  for  all  holiness,  as  well  as  happiness,  only  in 
and  through  Jesus  Christ,  and  upon  the  account  of  his  gi'V'ing  him- 
self a  sacrifice  to  the  awakened  sword  of  justice.  And  so  I  come 
to  the 

Last  inference,  that  I  name  at  the  time,  namely,  Hence  we 
may  see.  What  is  the  great  duty  of  all  who  hear  this  gospel, 
namely,  to  embrace  the  man  that  is  God's  Fellow,  to  flock  in  to  this 
Shepherd,  and  come  to  him  ^s  the  sacrifice  and  propitiation  in  his 
blood,  in  whom  the  sword  of  divine  justice  has  got  satisfaction. 
Let  me  then  exhort  you,  in  the  name  of  the  Lord,  to  this  duty, 
before'  I  close.  I  may  afterwards  speak  to  different  sorts  of 
persons,  and  I  may  afterwards  tell  you  whom  I  call  to  the  commu- 
nion-table, but  at  present  I  am  calling  you  all  to  come  to  Christ. 
If  you  think  of  communicating,  in  God's  name,  stand  aback  from 
his  table,  if  you  will  not  come  to  his  Christ ;  and  whether  you  be 
thinking  of  communicating  or  not,  man,  woman,  young  or  old,  that 
hear  me,  I  charge  you,  in  Jehovah's  name,  to  hear  the  word  of  sal- 
vation, and  apply  it  particularly  to  your  own  souls,  whoever  you 
be.  Is  it  so,  that  the  sword  of  the  Lord  of  hosts  is  bathed  in  the 
blood  of  the  Shepherd,  the  man  that  is  God's  Fellow,  then,  as  you 
would  not  fall  a  sacrifice  to  this  sword  of  God's  wrath  for  ever,  O 
close  with  the  man  that  is  God's  Fellow,  as  he  that  fell  a  sacrifice 
to  this  sword  in  your  room.  Have  you  no  apprehension  of  the 
wrath  of  God,  and  of  your  dreadful  condition  by  nature,  wherein 
you  are  lying  bound  to  be  a  sacrifice  to  the  wrath  of  God,  the 
Lord's  hand  being  stretched  out  to  lay  on  the  stroke,  and  the  wrath 
of  God  abiding  on  you,  liable  to  the  law's  sentence,  which  is  the 
curse  of  God,  and  the  vengeance  of  his  awakened  sword,  until  once 
you  get  the  man  that  is  God's  Fellow  put  in  your  room  ?  All 
that  the  gospel  aims  at  is  this,  that  you  should  seek  to  change 
rooms  with  Christ :  guilty  sinners,  here  is  the  way  to  get  your 
debt  paid,  your  Judge  pleased,  justice  satisfied,  God  atoned,  sin 
expiated,  and  everlasting  peace  and  reconciliation  between  God  and 
you  made  up.     The  sword  of  the  Lord  of  hosts  is  hanging  over 


AGAINST     god's     FELLOW.  93 

your  "heads,  crying,  Vengeance,  vengeance  upon  the  guilty  sinner : 
This  is  the  sad  and  certain  tidings  of  the  law,  Cursed  is  every  one 
that  continuetli  not  in  all  things,  written  in  the  book  of  the  law  to 
do  them.  But  behold  the  man  that  is  God's  Shepherd  and  Fellow; 
the  curse  of  the  law,  the  vengeance  of  God,  the  sword  of  Jehovah, 
has  lighted  upon  him  that  it  might  not  fall  upon  you :  there  is  the 
glad  news  and  good  tidings  of  the  gospel.  Is  there  not  here  a 
suitable  object,  and  a  sufficient  foundation  of  faith,  that  Christ  is 
set  forth  of  God  to  be  a  propitiation  through  faith  in  his  blood,  to 
declare  the  righteousness  of  God,  that  he  might  be  just,  and  the 
justifier  of  them  that  believe  in  Jesus  ? — Now,  unworthy,  wretched, 
guilty,  filthy,  bloody  sinner,  will  you  take  a  worthy  match ;  the 
man  that  is  God's  Fellow  ?  Will  you  go  with  this  man  ?  Will 
you  take  him  in  his  garments  rolled  in  his  own  blood,  when  the 
sword  of  justice  did  awake  against  him  and  smote  him  to  death  ? 
The  great  God  of  hosts  was  in  sad  earnest,  when  he  gave  his  Shep- 
herd, his  glorious  Fellow,  the  bloody  blow ;  and  now  he  is  in  earnest, 
in  his  call,  swearing,  by  a  solemn  oath,  As  he  lives,  that  he  takes  no  de- 
light in  the  death  of  sinners ;  and  declaring,  by  his  drawing  forth  the 
heart-blood  of  the  man  that  is  his  Fellow,  that  he  is  willing  to  save 
you  upon  the  account  of  this  sacrifice,  that  his  justice  has  got : 
only  welcome  the  news  as  a  faithful  saying,  and  worthy  of  all  ac- 
ceptation :  and  put  in  for  a  share  of  the  benefits  of  this  sacrifice,  for 
it  is  the  best,  and  the  last,  that  ever  you  will  hear  of ;  and  if  it  be 
slighted.  There  remains  no  more  sacrifice  for  sin.  As  the  eternal 
God  is  willing,  so  his  eternal  Son  is  both  able  and  willing  to  save 
you ;  and  if  he  had  not  been  so,  he  would  never  have  sustained  the 
stroke  of  avenging  justice  in  the  room  of  sinners,  who  is  that  good 
Shepherd  that  laid  down  his  life  for  the  sheep.  When  he  was 
smitten,  by  the  sword  of  justice,  he  willingly  undertook  and 
underwent  it ;  he  longed  for  the  bloody  baptism,  and  was  strait- 
ened till  it  was  accomplished.  When  he  was  smitten  by  the 
hands  of  men.  He  hid  not  his  face  from  shame  and  spitting,  but  was 
brought  as  a  lamb  to  the  slaughter,  and  as  a  sheep  before  her  shear- 
ers is  dumb,  so  he  opened  not  his  mouth  :  He  never  quarrelled  or 
complained  because  it  was  for  our  cause.  Would  he  not  quarrel 
with  these  that  smote  him  ?  and  will  he  quarrel  with  a  poor  sinner 
that  desires  to  come  to  him,  and  to  plead  the  benefit  of  his  satis- 
faction ?  No,  no,  "  He  will  not  rest  in  his  love,"  Zeph.  iii.  17  ;  or,  as 
the  word  signifies,  He  will  be  silent,  or  dumb  in  his  love ;  he  will 
not  upbraid  you  for  your  falls,  nor  quarrel  with  you  for  your  former 
misdemeanours  :  he  will  be  more  content  with  your  recovery,  than 


9-i  THE     SWORD     OF     JUSTICE     AWAKENED 

ever  lie  was  discontent  witli  your  apostasy :  he  will  be  more 
pleased  with  your  coming  to  him,  than  ever  he  was  displeased  with 
your  sins,  and  departures  against  him. 

Come  then,  by  the  love  and  good-will  of  God  in  Christ,  by  the 
blood  and  bowels  of  the  Lord  Jesus  Christ,  I  adjure  and  entreat 
you  not  to  exclude  yourselves,  by  unbelief,  from  all  the  benefits  of 
this  sacrifice,  that  Christ  offered  of  himself  to  the  sword  of  divine 
wrath,  but  accept  of  this  propitiation,  and  lay  your  poor  guilty 
souls  under  the  covert  of  the  blood  of  this  man  that  is  God's 
Fellow :  behold !  God  brings  near  this  blood  of  Jesus  to  you,  even 
to  you,  that  are  the  most  hardened  sinners  in  all  this  house  :  Isa. 
xlvi.  12,  13,  "Hearken  unto  me,  ye  stout-hearted  that  are  far  from 
righteousness  :"  behold,  "  I  bring  near  my  righteousness."     Christ 
and  his  blood  and  righteousness  is  so  near  to  you,  that  you  may 
lay  hold  on  him,  and  touch  the  hem  of  his  garments,  and  be  whole. 
In  the  name  of  God,  I  proclaim  the  access  that  you  have  all  to 
come  to  Christ,  and  to  look  unto,  and  depend  upon  him  for  salva- 
tion ;  Look  unto  him,  all  ye  ends  of  the  earth,  and  be  ye  saved. 
I  am  warranted  to  preach  this  gospel  to  every  creature  :  there  is  no 
rational  creature  within  these  walls,  that  stands  in  need  of  salvation, 
but  you  have  it,  unless  you  wilfully  reject  it ;  Whosoever  will^  let 
him  come.     Will  you  tell  me,  dare  you  say  but  you  stand  in  need 
of  Christ  to  come  in  between  you  and  the  sword  of  the  Lord  of 
hosts  ?  Is  the  sword,  the  awakened  sword  of  God's  wrath  and  ven- 
geance a  light  matter  ?  are  you  content  to  bear  the  lashes  of  it,  in 
your  own  persons  through  all  eternity  ?  If  not,  then  will  you  be 
content    to    change    rooms   with    Christ  ?    content    that    he   be 
made    sin   for   you,    and   that   you  be   made    the    righteousness 
of    God   in   him  ?    2  Cor.    v.    21.      Content    that   all   your   sin 
and  guilt  be  laid  upon  him,  and  that  all  his  merit  and  righteous- 
ness be  imputed  unto  you  ?    If  you  be  not  pleased  with  this  sweet 
bargain,  what  in  all  the  world  will  you  do  with  your  sin  and  guilt  ? 
Can  you  answer  well  enough  for  it  at  God's  tribunal  ?     What  will 
you  do  with  all  your  plagues  and  maladies  ?  Can  you  heal  them 
yourselves  ?  What  will  you  do  with  all  the  curses  and  threaten- 
ings  of  God's  law,  when  grim  death  will  stare  you  broad  in  the 
face,  and  when  the  last  fetch  of  your  breath  shall  summon  you 
to  come   and    answer   before   the  just  tribunal  of  God  ?    What 
will  you  do  with  the  flaming   sword  of  wrath,  tliat  hangs  above, 
hovers  over  your  head,  and  will  light  upon  you  fearfully,  as  sure 
as  God  lives,  unless  you  be  pleased  with  this  bargain,  that  Christ 
bear  the  weight  of  your  salvation,  and  all  the  weight  of  God's 


AGAINST     god's     F  E  L  L  O  TV  .  95 

wrath  for  you?  God  sseks  no  more,  and  he  seeks  no  less  than  this. 
You  iJl  say,  Who  would  not  be  pleased  with  this  bargain?  Alas! 
Are  there  not  many  here  that  are  not  pleased  ?  While  you  think 
that  there  must  be  some  other  things  to  please  and  appease  God ; 
may  be  you  think  you  should  have  some  good  qualifications  to 
please  him ;  that  your  hearing,  reading,  praying,  communicating, 
will  please  him ;  your  tears,  good  motions  and  affections  will  please 
him  :  if  you  think  so,  you  do  not  think  honourably  of  God.  Will 
any  of  these  things  appease  the  awful  Judge,  and  ward  off  the 
avenging  blow,  when  he  says,  "  Awake,  O  sword !  "  No,  no.  If 
you  be  not  pleased  with  the  man  that  is  God's  Fellow,  and  him 
alone  to  be  your  Surety,  his  blood  alone  to  be  your  covert  from 
the  sword  of  wrath,  God  cannot  be  pleased  with  you,  though  you 
should  weep  an  ocean  of  tears,  give  all  that  you  have  to  the  poor, 
and  give  your  body  to  be  burned ;  you  both  lose  your  soul  and 
all  your  labour  to  the  bargain.  The  question  is,  are  you  content 
that  Christ  alone  answer  for  you  ?  that  he  alone  stand  between  you 
and  the  sword  ?  If  you  think  to  put  any  thing  else  along  with 
Christ,  to  stand  between  you  and  the  sword,  it  is  but  a  rotten  rag, 
and  the  flaming  sword  will  burn  through  it,  and  get  at  you  with 
its  devouring  vengeance.  Christ  alone  then  must  have  the  whole 
stress  of  your  salvation  laid  on  him :  are  you  content  ?  will  you 
have  salvation  freely,  through  the  blood  of  Jesus? 

The  glorious  gospel  is  much  clouded  at  this  day,  with  legal 
terms,  conditions,  and  qualifications.  If  my  doctrine  were  upon 
condition  that  you  did  so'  and  so ;  that  you  believe,  and  repent,  aiid 
mourn,  and  pray,  and  obey,  and  the  like,  then  you  shall  have  the 
favour  of  God  ;  I  dare  not  for  my  life  say,  that  that  is  the  gospel : 
but  the  gospel  I  desire  to  preach,  is,  will  you  have  a  Christ  to 
work  faith,  repentance,  love,  and  all  good  in  you,  and  to  stand  be- 
tween you  and  the  sword  of  divine  wrath  ?  Here  there  is  no  room 
for  you  to  object,  that  you  are  not  qualified,  because  you  are  such 
an  hardened,  unhumbled,  blind,  and  stupid  wretch  ;  for  the  question 
is  not,  will  you  remove  these  evils,  and  then  come  to  Christ?  but,  will 
you  have  a  Christ  to  remove  them  for  you  ?  It  is  because  you  are 
plagued  with  these  diseases  that  I  call  you  to  come  to  the  Physi- 
cian, that  he  may  heal  them.  Are  you  qualified  for  hell  and 
damnation  ?  and  have  you  much  mischief  and  misery  about  you  ? 
Why,  there  needs  be  no  better  qualifications  for  you  to  come  to 
Christ :  we  would  indeed  have  some  good  qualifications  in  these 
whom  we  invite  to  a  communion-table;- they  should  be  humbled, 
believing,  penitent  people;    because  it  is  presupposed   that   they 


Vb  THE     SWORD     OF     JUSTICE     AWAKENED 

have  come  lo  OLrist,  aud  received  some  good  out  of  his  hand  ;  but 
wher  I  call  you  to  come  to  Christ,  and  seek  no  good  qualifications 
of  you  at  all,  prior  to  your  coming  to  him,  but  that  you  come  with 
all  your  Black  an  1  hellish  qualifications,  that  he  may  take  them 
away,  and  put  some  good  qualifications  upon  you ;  so  that,  what- 
ever bad  things  be  about  you,  it  should  rather  be  an  argument  for 
your  coming,  than  an  hinderance  of  your  coming  to  him  ;  for  never, 
never  will  you  get  your  ills  mended,  till  you  come  to  him  to  do  it 
for  you. 

But  neither  is  there  any  room  for  you  here  to  object,  that  your 
guilt  is  so  great,  and  God's  justice  is  so  terrible,  that  you  have  no 
hope  ;  for  what  am  I  telling  you  all  this  time,  but  that  the  terrible 
sword  of  justice  is  satisfied  and  appeased,  to  the  full,  with  the  blood 
of  the  man  that  is  God's  Fellow  ?  Here  is  the  way  that  God  him. 
self  hath  laid  down  for  getting  satisfaction ;  and  there  is  no  other  way: 
though  you  man,  woman,  had  the  guilt  of  all  the  world  lying  on  your 
back,  all  that  is  required  of  you  is  just  this,  to  be  heartily  pleased 
and  content  that  God  get  satisfaction  for  all  your  sins  in  this  way : 
and  if  you  be,  the  sword  shall  be  put  up  in  the  scabbard,  and 
never  reach  you ;  God  will  get  his  justice  satisfied  more  gloriously 
this  way  upon  you,  than  though  he  should  danm  you  in  hell*  to 
eternity. 

Come,  come  then,  before  I  close  ;  away  with  all  your  objections, 
and  let  God  be  glorified,  to  the  highest,  in  your  embracing  this  way 
of  salvation  to  your  souls,  and  this  way  of  satisfaction  to  justice. 
Behold  !  once  for  all,  I  make  you  the  richest  offer  that  ever  was 
heard  tell  of;  in  the  name  of  the  Lord  of  hosts  I  offer  you  the 
Man  that  is  God's  Fellow,  to  be  a  complete  Saviour  to  you,  to 
stand  between  you  and  the  sword  of  divine  wrath,  and  to  be  the 
Burden-bearer  for  you ;  to  bear  the  weight  of  all  the  curses  of  the 
law,  the  weight  of  all  God's  wrath,  the  weight  of  all  your  salvation 
for  you ;  and  to  do  all  his  work  in  you  and  for  you.  O  soul,  am 
I  not  offering  a  suitable  and  worthy  match  to  you  ?  He  is  a  man 
indeed,  but  a  wonderful  man,  the  man  that  is  God's  Fellow  :  What 
say  you?  Will  you  go  with  this  Man?  Will  you  match  with  this 
Man  ?  It  is  true,  I  am  unworthy  to  ofter  the  like  of  him  ;  for  the 
latch  et  of  his  shoe  no  man  nor  angel  is  worthy  to  unloose ;  but,  as 
I  said,  it  was  in  the  name  of  the  Lord  of  hosts  that  I  was  making 
the  offer  :  So  I  tell  you  again,  it  is  the  great  Jehovah  that  is  offering 
his  Son  to  you  this  day ;  and  it  becomes  such  a  glorious  God  to 
make  such  a  glorious  offer ;  and  it  becomes  no  vile  sinner  here 
to    refuse    the    offer  ;    and    refuse   it   or    choose    it    you  must, 


AGAINST     god's     FELLOW.  97 

there  is  no  middle  way :  for,  be  what  jou  will,  I  again  ofifer,  in  the 
Lord  of  hosts,  the  Man  that  is  his  Fellow.  Are  you  a  child  of 
wrath  ?  I  ofi'er  him  as  a  Saviour  to  redeem  you,  and  deliver  you 
from  the  wrath  to  come.  Are  you  a  poor  bankrupt  ?  I  offer  him 
who  is  the  heir  of  all  things,  and  has  unsearchable  riches  to  pay  all 
your  debt.  Are  you  a  poor  ignorant  creature?  I  ofler  him  as 
made  of  God  unto  you  wisdom.  Are  you  guilty?  I  offer  him  as 
made  unto  you  righteousness.  Are  you  polluted?  I  offer  him  to 
you,  as  made  usto  you  sanctification.  Are  you  miserable  and  for- 
lorn ?  I  offer  him  to  you,  as  made  of  God  unto  you  complete  re- 
demption. Are  you  hard-hearted  ?  I  offer  him  in  that  promise,  I 
will  take  away  the  heart  of  stone.  Are  you  content  that  he  break 
your  hard  heart,  according  to  his  promise  ?  Come  then,  put  your 
bard  heart  in  his  hands.  Are  you  a  wretched  backslider,  that  has 
backsliden  an  hundred  times,  a  thousand  times  more  than  an  hun- 
dred ?  I  offer  him  in  that  promise,  I  will  heal  your  backslidings. 
Are  your  corruptions  strong  and  prevalent  ?  I  offer  him  in  that 
promise,  I  will  subdue  your  iniquities.  Are  you  pleased  that  he 
do  so  ?  Are  you  afraid,  that  you  revolt  more  and  more  ?  I  offer 
him  in  that  promise,  I  will  put  my  Spirit  within  you,  and  cause 
you  to  walk  in  my  statutes.  I  will  put  my  fear  in  your  heart,  and 
you  shall  not  depart  from  me.  Are  you  afraid  you  were  never 
elected  ?  meddle  not  with  that  secret :  but  accordinof  to  the  reveal- 
ed  will  of  God,  I  offer  God's  chief  Elect  to  you,  in  whom  his  soul 
is  well  pleased ;  and  if  your  heart  go  in  to  the  offer,  and  you  make 
him  your  Elect  too,  by  choosing  him,  then  your  election  is  sure. 
Are  you  afraid  you  have  sinned  the  sin  against  the  Holy  Ghost  ? 
I  tell  you,  that  as  your  fear  of  that  says  you  were  never  guilty  of 
it,  so  I  offer  the  Man  that  is  God's  Fellow ;  and  if  you  be  content 
to  have  him,  you  shall  never  be  guilty  of  it.  Are  you  full  of 
enmity  against  God  ?  I  offer  him  as  a  Saviour  that  can  kill  your 
enmity  :  Do  you  consent  that  he  do  so  ?  Are  you  an  impenitent 
creature,  destitute  of  repentance?  I  offer  him  as  a  Prince  and  a 
Saviour,  exalted  to  give  repentance  and  remission  of  sin.  Do 
you  consent  ?  Have  you  received  him  formerly  ?  I  offer  him  anew, 
that  you  may  receive  him  again,  and  take  a  more  large  armfull  of 
him  than  ever.  Have  you  never  received  him  to  this  day  ?  I  offer 
him,  after  all  the  slights  you  have  given  him,  to  be  now  received 
and  believed  in.  Are  you  unable  to  believe  in  him  ?  have  you 
no  power  to  close  with  the  offer  ?  Why,  I  offer  him  to  you  as  the 
Author  of  faith,  to  work  it  in  you  powerfully.  Do  you  consent 
that  he  put  forth  his  power  for  this  effect  ?  What  shall  I  say  ? 
Vol.  n.— 7 


98  THE     SWOKD     OF     JUSTICE     AWAKENED 

Are  you  unwilling  to  believe?  Though  that  be  the  greatest  let 
and  impediment  of  all ;  behold,  I  offer  the  Man  that  is  God's  Fel- 
low, aa  a  Saviour  bj  power,  as  well  as  by  price,  to  work  in  you 
both  to  will  and  to  do.  Are  you  content  that  he  put  forth  his 
power  to  break  your  enmity,  and  make  you  willing  ?  God  knows  it 
is  neither  in  you  to  will  nor  to  do,  and  that  you  have  neither  will 
nor  power  of  your  own ;  and  faith  lies  not  in  bringing  forth  some 
great  things  by  your  own  power,  but  in  employing  the  power  of  God 
to  work  all  your  works  in  you,  and  for  you.  Behold  then,  the  power 
of  God  is  in  your  offer,  while  the  man  that  is  God's  Fellow  is 
offered :  the  strength  of  God  is  offered  ;  Let  him  take  hold  of  my 
strength,  that  he  may  make  peace  with  me,  and  he  shall  make 
peace  with  me ;  and  seeing  the  strength  of  God  is  offered.  Oh  1 
give  it  employment,  saying,  in  your  heart,  O  come  powerful  arm 
of  Jehovah,  and  make  me  go  in  to  his  call.  The  gospel  call  and 
offer  uses  to  be  the  channel  of  almighty  power  and  grace. 

Now,  what  in  all  the  world  have  you  to  object  more?  Why 
have  you  so  many  objections  more,  as  you  think  all  the  ministers 
of  earth  cannot  answer  them  ?  I  offer  you  the  man  that  is  God's 
Fellow,  to  answer  them  all :  are  you  content  that  he  take  all  the 
work,  and  get  all  the  glory  ?  If  you  consent  to  this,  he  seeks  no 
more  of  you.  Are  you  a  captive  to  the  sword  of  God's  justice  ? 
I  pffer  you  the  man  that  is  God's  Fellow,  in  whose  bowels  the 
sword  was  bathed :  and  now  the  flaming  sword  that  guarded  the 
way  of  the  tree  of  life  is  taken  away,  and  here  is  the  tree  of  life 
full  of  the  apples  of  grace,  glory,  and  eternal  salvation  ;  and  the 
branches  of  the  tree  are  hanging  down  among  your  hands,  in  the 
midst  of  the  church,  of  Dunfermline.  0  take,  and  eat,  and  live  for 
ever.  "What  say  you  now  ?  I  allude  to  the  words  of  Jephthah, 
Judges  xi.  9,  If  I  fight  for  you  and  prevail,  shall  I  be  your  head  ? 
0  yes,  yes,  say  they  :  so  says  Christ  to  you,  if  I  satisfy  justice  for 
you ;  if  I  quench  the  flames  of  that  fiery  sword,  and  drown  all 
your  enemies  in  the  red-sea  of  my  blood,  shall  I  be  your  head  ? 
Shall  he  be  your  head,  man?  shall  he  be  your  head,  woman?  Does 
your  heart  say.  Yes,  yes?  Does  your  heart  say.  Amen,  amen? 
Yea,  say  you,  I  think  my  heart  says,  Amen  to  the  blessed  offer, 
and  that  I  would  willingly  and  cheerfully  consent ;  but  my  heaitt 
is  deceitful,  and  I  know  not  if  my  consent  be  of  a  true  sort,  or  only 
a  temporary  flash,  a  presumptuous  confidence  that  will  vanish: 
well,  if  that  be  your  objection,  come,  I  offer  you  the  man  that  is 
God's  Fellow,  who  can  answer  that  among  the  rest,  and  can  say  to 
your  soul,  Fear  not,  for  I  am  thy  God;  I  am  thy  salvatiot .   Are  you 


AGAINST     god's     FELLOW.  99 

content  to  take  him  for  this  end,  to  discover  the  defect  of  your 
faith,  and  to  work  in  you  the '  faith  of  his  elect  ?  Can  you  say, 
That  it  is  not  in  your  faith,  but  in  Christ  himself,  you  are  seeking 
salvation?  Can  3'ou  say,  Whatever  be  wrong  about  me,  or  about 
my  feith,  yet  I  see  there  is  nothing  wrong  about  Christ;  and  I 
would  have  him  to  right  all  that  is  wrong  about  me?  Can  you 
say.  However  I  be  in  the  dark  about  my  faith,  and  whatever  sort 
of  faith  it  is  that  I  have,  yet  sometimes  I  have  found  my  unbelief, 
and  that  I  could  no  more  believe,  than  I  could  move  the  earth  from 
its  centre ;  but  yet  the  joyful  sound  of  gospel  grace  has  touched  my 
heart ;  and  made  me  take  up  so  much  glory  and  excellency  to  be 
in  Christ,  that  I  think  all  the  world  nothing,  in  comparison  of  him ; 
and  I  think  my  heart's  desire  is,  O  to  have  him  for  my  prophet,  to 
take  away  the  darkness  of  my  mind  ;  for  my  priest,  to  take  away 
the  guilt  of  my  sins;  and  for  my  king,  to  take  away 
the  power  of  my  lusts.  Is  your  heart  saying,  "  Gladly  would  I 
have  him ;  gladly  would  I  have  him,  that  I  may  thus  be  blessed 
in  him,  and  that  his  name  may  be  glorified  in  me  ?"  Are  these 
the  breathings  of  your  soul  ?  Then,  upon  my  peril,  I  undertake 
to  be  the  happy  messenger,  and  tell  you,  in  the  name  of  the  Lord, 
that  whatever  you  think  of  your  faith,  and  of  yourselves,  as  the 
blackest  monsters  of  sin  and  guilt  that  ever  were  out  of  hell ;  yet 
you  have  the  faith  of  God's  elect,  and  you  are  married  and  matched 
with  the  man  that  is  God's  Fellow :  yea,  the  Lord  of  hosts  is  your 
Father  and  Friend,  reconciled  in  him,  so  there  is  no  fear  of  the 
sword  of  justice  with  respect  to  you.  You  are  the  sheep,  and  it 
awakened  in  all  its  fury  and  vengeance  against  the  Shepherd,  that 
the  sheep  might  escape ;  and  in  testimony  thereof,  he  invites  you 
to  commemorate  this  bloody  sacrifice  in  the  sacrament  of  the  sup- 
per, where  you  shall  see  the  sword  bathed  in  his  heart's  blood  in 
your  room,  and  hear  the  Lord  of  hosts  giving  his  solemn  orders, 
for  that  effect,  that  he  might  be  smitten,  and  you  spared,  saying, 
"Awake,  O  sword  against  my  shepherd  and  against  the 
man  that  is  my  fellow." 

the  end  of  the  sermon. 


DISCOURSE 

BEFORE  THE  SERVICE  OF  THE  TABLES 

Now,  we  are  to  proceed  to  the  great  work  of  the  day  ;  and  that 
I  may  accommodate  my  former  purpose  to  the  present  work,  you 
may  remember  the  doctrine  I  am  upon  is,  "  That  by  special  order 
from  Jehovah,  the  great  God  of  hosts,  the  man  Christ,  his  Sbep- 


100  THE     SWORD     OF     JUSTICE     AWAKENED 

herd  and  Fellow,  did  flill  a  sacrifice  to  the  awakened  sword  of  infinite 
justice,  in  the  room  of  the  sheep." 

There  are  some  general  inferences  I  have  drawn  from  this  doc- 
trine: and  now  there  are  these  four  more  particular  inferences  may 
be  drawn  from  it,  with  a  more  immediate  reference  and  relation  to 
the  great  sealing  ordinance  we  have  before  us. 

Hence  we  may  see  what  is  the  nature  and  end  of  this  sacra- 
ment. 

Hence  we  may  see  who  they  are  that  stand  debarred  and  ex- 
cluded from  meddling  with  these  sacred  symbols  of  the  body  and 
blood  of  Christ. 

Hence  we  may  see  the  character  of  these  who  have  a  right  to 
approach,  and  are  invited  of  God  to  it. 

Hence  we  may  see  in  what  manner  believers  are  to  approach, 
and  come  to  a  communion  table. 

Now,  a  word  to  each  of  these,  and  then  we  shall  proceed  to  the 
work. 

1.  Then,  the  doctrine  I  am  upon,  may  give  us  some  insight  into 
the  nature  and  end  of  this  sacrament.  Why,  it  is  just  a  celebrating 
the  memorial  of  the  death  of  the  man  that  is  God's  Fellow,  when, 
as  the  glorious  Shepherd,  he  yielded  himself  a  sacrifice  to  the 
awakened  sword  of  justice,  in  the  room  of  the  sheep.  In  this  sac- 
rament, Christ  is  set  forth  evidently  crucified  among  us,  and 
therein  we  may  hear  the  Lord  of  hosts  saying,  "  Awake,  O  sword, 
against  my  shepherd,  and  against  the  man  that  is  my  fellow;" 
"  Smite  the  shepherd."  This  sacrament  is  appointed  to  be  a  com- 
memorative sign  of  the  death  of  Christ ;  "  As  often  as  ye  eat  this 
bread,  and  drink  this  cup,  ye  do  shew  forth  the  Lord's  death  till 
he  come."  "  This  do  in  remembrance  of  me  ;"  of  me,  who  became 
a  sacrifice  to  the  sword  of  justice ;  by  which  sacrifice  all  spiritual 
blessings,  peace,  pardon,  reconciliation  with  God,  grace,  glory,  and 
all  good  things  are  purchased.  The  sword  of  justice  having 
bathed  itself,  to  satisfaction,  in  the  blood  of  the  sacrifice,  the  sacra- 
ment of  the  supper  is  a  feast  upon  the  sacrifice,  1  Cor.  v.  7,  "  Even 
Christ  OUT  passover  is  sacrificed  for  us :  therefore  let  us  keep  the 
feast."  This  is  the  feast  of  fat  things,  and  of  wines  on  the  lees  well 
refined.  Upon  the  body  and  blood  of  Christ,  represented  by  the 
elements  of  bread  and  wine,  which  is  just  a  feeding  upon,  and 
viewing  by  faith,  the  value  and  virtue  of  the  sacrifice  for  satisfy- 
ing God,  for  expiating  sin,  for  vanquishing  hell,  and  for  purchas- 
ing heaven,  and  all  the  means  that  lead  unto  it ;  as  also,  for  sealing 
the  covenant  of  grace,  and  all  the  promises  of  it,  which  are  all  yea 


AGAINST     god's     F  E  T.  L  O  W  .  101 

and  amen  in  Jesus  Christ,  tlie  testament  being  ratified  and  con- 
firmed by  the  death  of  the  Testator,  Heb.  ix,  16.     But,  again, 

2.  From  this  doctrine  we  may  see  who  they  are  that  stand 
debarred  and  excluded  from  meddling  with  these  sacred  symbols 
of  the  body  and  blood  of  Christ  in  this  sacrament ;  namely,  in 
general,  all  unbelievers,  who  never  having  seen  their  wicked  state, 
as  liable  to  the  stroke  of  divine  wrath,  because  of  their  sin  and 
guilt,  had  not  fled  under  the  covert  of  the  blood  of  the  Shepherd, 
of*  the  blood  of  the  man  that  is  God's  Fellow,  who  was  smitten  in 
the  room  of  the  sheep.  What  have  these  to  do  with  the  sign,  who 
never  apprehended  the  thing  signified,  namely,  the  propitiation  of 
the  blood  of  Christ  ?  And  therefore,  in  the  great  and  awful  name 
and  authority  of  the  great  and  glorious  Jehovah,  I  solemnly  debar 
and  excommunicate,  from  the  table  of  the  Lord,  all  who  never 
found  themselves  in  any  measure  pursued  by  the  avenger  of  blood, 
the  sword  of  the  Lord  of  hosts,  and  never  have  fled  for  refuge  to 
the  blood  of  Christ,  the  man  that  is  Cod's  Fellow,  to  stand  between 
them  and  the  avenging  sword  of  justice ;  these  that  will  not  come 
to  Christ,  let  them  not  dare  to  come  to  his  table,  nor  come  to  abuse 
the  symbols  of  his  blood  ;  who,  by  unbelief  trample  his  blood  under 
their  feet,  and  will  not  make  use  of  it  as  the  sacrifice  to  satisfy 
justice  in  their  room.  But,  that  it  may  appear  more  distinctly 
whom  I  here  debar,  in  the  name  of  the  Lord,  I  shall  tell  you  who 
they  are,  that  never  made  any  saving  use  of  the  blood  of  Christ, 
the  man  th  it  is  (lol's  Fellow,  but  slight  and  neglect  this  sacrifice" 
and  offering  for  sin,  which  he  has  made  of  himself  to  the  sword  of 
justice,  and  to  stand  debarred  and  excommunicated  from  the  table 
of  the  Lord, 

All  these  who  think  to  make  their  peace  with  God,  without 
minding  the  necessity  of  any  thing  intervening  between  him  and 
them  ;  not  knowing  that  peace  with  God  must  be  founded  upon  the 
blood  of  the  man  that  is  his  Fellow.  Some  are  utterly  careless 
how  their  peace  be  made,  or  whether  it  be  made  or  not,  they  hope 
for  it,  and  think  to  come  at  it,  but  they  cannot  tell  how ;  and  are 
careless  to  know  the  way.  Others  presume,  and  think  God  loves 
them,  because  they  love  themselves  ;  and  though  they  know  they 
have  sin.  they  think  God  will  not  be  so  ill-natured  as  to  reckon 
with  them;  they  think  God  loves  them,  but  they  cannot  give  a 
ground  for  it.  Others  think  that  God  is  merciful,  and  therefore 
they  conclude  they  will  be  pardoned  and  accepted ;  because  a  mer- 
ciful man  sometimes  seeks  no  satisfaction,  so  they  think  mucli 
more  will  a  merciful  Cod  seek  none ;  not  kuowiug,  that  though 


102  TUE     SWOKD     OF     JUSTICE     AT.AKENED 

(jod  be  merciful,  he  will  not  shew  mercy  to  the  prejudice  of  his 
justice.  But  the  thought  of  these  people  is  upon  the  matter,  that 
they  would  have  obtained  mercy  though  Christ  had  never  become 
a  sacrifice  to  the  sword  of  justice,  without  respect  to  the  mediation 
of  the  man  that  is  God's  Fellow. — These  therefore  I  debar,  in  God's 
great  name,  from  the  table  of  the  Lord. 

Another  sort,  who  despise  this  sacrifice  made  to  the  sword  of 
justice,  is,  all  these  who  take  the  legal  way  of  making  their 
peace  with  God.  Not  as  if  they  thought  to  appear  before  God  with- 
out sin  and  holiness,  as  the  covenant  of  works  requires,  but  who 
think,  that  if  they  sin,  they  will  make  amends ;  and  that  either  by 
something  negative,  that  they  have  not  done,  or  something  positive, 
that  they  have  done ;  or  some  internal  qualification,  that  they  rest 
upon.  Some  think  to  make  amends  to  God  by  something  negative; 
that  they  have  not  been  so  ill  as  other  people ;  and  if  they  go  to 
hell,  they  think  few  will  go  to  heaven;  and  if  they  were  to 
die,  they  think  they  care  not,  they  have  done  no  person  any 
injury ;  they  have  carried  very  harmlessly,  like  the  Pharisee,  God, 
I  thank  thee,  I  am  not  like  other  men;  I  am  no  drunkard,  or  adulterer, 
or  oppressor,  or  swearer ;  and  when  they  see  any  profane  persons,  they 
are  puffed  up  with  a  good  opinion  of  themselves,  because  they  are  not 
so  profane  as  they :  these  I  debar,  in  the  name  of  the  Lord.  Others 
think  to  make  amends  to  God  by  something  positive;  they  do 
many  good  duties,  like  the  same  Pharisee,  that  twice  boasted,  I  fast 
twice  a  week,  I  give  tithes  of  all  that  I  possess ;  if  any  duty  be 
performed,  or  any  good  be  done  by  them,  their  fingers  are  ready  to 
stick  to  it;  they  rest  there,  and  hope  God  will  be  pleased  and  paci- 
fied on  this  account :  these  I  debar,  in  the  name  of  the  Lord. 
Others,  upon  this  same  head,  think  to  make  amends  by  some  inter- 
nal qualification,  that  they  rest  upon :  if  at  any  time  they  have 
liberty,  and  motions  of  affection  in  prayer,  stirrings  of  conviction 
in  hearing;  and  joys  of  heart,  like  the  stony-ground  hearers; 
any  sorrow  of  heart,  or  sadness  for  sins,  these  they  think  will  do 
their  turn,  and  they  think  they  need  no  other  sacrifice  to  God,  but 
a  broken  heart ;  sadly  mistaking  the  nature  of  a  true  evangelical 
brokenness  of  spirit.  It  is  certain,  both  from  scripture  and  expe- 
rience, that  many  hundreds  of  professors  dash  and  perish  on  this 
stumbling-block,  "They  call  themselves  of  the  holy  city,  and  stay 
themselves  upon  the  God  of  Israel,."  Isa.  xlviii.  2.  They  seek  him 
daily,  and  delight  to  know  his  ways  ;  yea,  delight  in  approaching 
to  God,  Isa.  Iviii.  2.  Expectation  of  happiness,  grounded  upon 
some  weak  performance,  and  some  internal  motions,  and  qualifica- 


AGAINST     god's     FELLOW.  103 

t'lons,  do  cut  the  throat  of  many  civil  and  discreet  men,  that  are  not 
grossly  profane. — All  these,  therefore,  that  make  any  of  these  things 
the  ground  of  their  hope  of  peace  with  God,  I  debar  and  excommu- 
nicate from  the  table  of  the  Lord,  as  being  strangers  to  the  true 
ground  of  peace,  the  Man  that  is  God's  Fellow,  becoming  a  sacri- 
fice to  the  sword  of  justice. 

Another  sort,  who  make  no  right  use  of  this  sacrifice  offered  to 
the  sword  of  justice,  are  these,  who  though  they  make  use  of  Christ, 
as  the  object  of  their  worship,  yet  make  no  use  of  his  blood  as  the 
ground  of  their  justification  and  peace  with  God :  as  if  they  would 
not  altogether  neglect  Christ,  and  yet  they  neglect  his  offering,  and. 
would  make  use  of  himself,  but  not  of  his  sacrifice ;  like  the  man 
that  came  to  him,  saying.  Good  master,  what  shall  I  do,  that  I  may 
inherit  eternal  life  ?  He  was  going  upon  the  ground  of  his  own 
righteousness ;  so  some,  they  may  come  to  Christ,  to  desire  his  help 
to  enable  them  to  do  duty,  that  by  doing  thereof  they  may  work 
out  their  own  salvation ;  and  be  helped  this  way  to  make  their 
peace  with  God :  thus,  by  grace,  sought  and  received  from  him, 
they  hope  to  be  their  own  Saviour  and  Peace-maker,  with  God ; 
and  so  were  never  brought  to  ground  the  making  of  their  peace 
with  God,  upon  Christ's  sacrifice  and  offering  alone.  These  there- 
fore I  also  debar  from  this  holy  table. 

A  fourth  sort,  that  never  made  right  use  of  this  sacrifice  to 
justice's  sword,  and  propitiation  in  the  blood  of  Christ,  are  all  these, 
who  never  got  such  a  view  of  the  love  of  God,  in  this  sacrifice,  as 
to  kill  the  love  of  sin  in  them,  and  to  bring  down  the  reigning 
power  of  sin ;  for  the  great  end  of  Christ's  sufferings  was  to  bring 
us  to  God ;  the  great  end  of  his  giving  himself  a  sacrifice  to  the 
sword  of  justice,  was  to  redeem  us  from  all  iniquity ;  and  to  pur- 
chase to  himself  a  peculiar  people,  zealous  of  good  works.  And 
hence  they  are  yet  strangers  to  Christ,  who  never  felt  any  measure 
of  the  virtue  of  this  sacrifice,  in  sanctifying,  purifying,  and  making 
them  study  holiness.  And  therefore  I  debar  from  this  table,  all 
impenitent  sinners  and  breakers  of  God's  commandments;  all 
whose  names  are  in  the  black  catalogue.  Matt.  xv.  19.  Eora.  i. 
29, — 32  ;  all  whose  names  are  in  that  black  list,  Gal.  v.  19, — 21, 
and  all  whose  names  are  in  these  black  rolls,  1  Cor.  iv.  9, 10.  Rev. 
xxii.  15. — All  Atheists  that  practically  deny  the  being  of  God,  in 
their  lives  and  conversations ;  and  ignorant  persons  that  know  not 
the  principles  of  religion,  and  the  nature  of  this  ordinance ;  and 
profane  persons,  who  mock  at  sacred  things,  neglect  public  ordin« 
ances,  on  week-days  or  sabbath-days,  and  neglect  family-worship, 


104  THE     SWORD     OF     JUSTICE     AWAKENED 

and  secret  prayer. — All  profane  swearers,  whether  bj  (jcd  or  the 
devil,  or  faith,  or  conscience,  or  whatsoever  is  more  than,  yea  and 

nay. All  sabbath -breakers,  who  put  no  difference  between  that 

and  other  days. — All  that  are  unfaithful  in  their  relative  stations  ; 
as  magistrates  or  subjects,  masters  or  servants,  parents  or  children. 
— All  murderers,  and  these  who  give  way  to  the  killing  sins  of 
malice,  passion,  revenge;  and  the  self- murdering  sins  of  drunken- 
ness, gluttony,  and  tippling. — All  whoremongers,  adulterers,  fornica- 
tors. Sodomites,  and  unclean  persons,  who  never  mortified  the  deeds 
of  the  body, — All  thieves,  oppressors,  and  cheats,  that  study  to  over- 
reach their  neighbour  in  their  dealing. — All  false  witnesses  and 
liars,  that  make  no  conscience  of  speaking  the  truth;  perjured 
persons,  that  make  no  bonds  of  unlawful  oaths ;  and  all  cove- 
nant-breakers.    *     *     *     All    covetous    persons    whose    hearts 

are   glued   to   the  world. In  a  word,  I   debar   all  formalists, 

and  hypocrities,  and  legalists;  all  that  never  saw  and  bewailed 
their  heart- plagues  of  atheism,  enmity,  pride,  hypocrisy,  and 
unbelief:  all  who  know  not  the  difference  between  the  law  and 
the  gospel ;  the  covenant  of  works  and  the  covenant  of  grace ;  and 
between  legal  and  evangelical  preaching. — All  that  never  felt  any 
thing  of  the  power  of  God's  word  on  their  heart,  in  convincing  them 
of  sin,  original  and  actual,  and  drawing  them  to  Christ,  as  their 
righteousness  and  strength,  I'or  justification  and  sanctification, — I 
debar  all  who  hate  to  be  reproved  of  their  faults,  and  contemn  their 
reprovers;  and  all  who  can  be  witness  to  the  sins  and  faults  of  others, 

and  yet  never  give  any  sort  of  testimony  against  them. 1  debar 

all  who  love  not  the  godly,  nor  care  for  their  company  :  all  who  love 
not  the  Bible,  nor  search  the  scriptures  :  all  who  love  not  Zion,  nor 
care  how  matters  go  with  the  church  of  Christ:  whether  its 
members  be  divided  or  alienated ;  whether  its  interests  sink  or 
swim ;  All  who  can  go  lightly  over  the  belly  of  their  own  con- 
science, for  fear  of  outward  losses  or  crosses,  and  easily  cross  their 
light  to  please  men. — I  debar  all  that  are  not  lovers  of  the  truth, 
but  espousers  of  error :  Socinians,  *  *  *  and  Antinomians,  who 
are  properly  so  called,  for  some  are  wrongfully  and  ignorautly  so 

designated. 1  debar  all  that  think  they  have  believed  all  their 

days,  and  never  were  convinced  of  unbelief,  nor  found  religion  a 

work  above  them,  and  their  natural  powers. 1  debar  all  who 

have  no  errand  to  the  Lord's  table,  but  to  take  a  little  bread  and 
wine,  and  think  it  an  easy  work  to  communicate  ;  nor  ever  had  any 
fears  or  jealousies  about  their  miscarrying  in  that  work :  All  who 
come  only  to  keep  up  a  name  among  professors:  and  all  that  have 


AGAINST     god's     FELLOW.  105 

no  other  tokens  for  communion,  but  tliat  wliicli  they  have  got  from 
their  ministers  or  elders :  all  who  have  been  at  no  pains  whatso- 
ever to  prepare  for  this  work :  and  all,  on  the  other  hand,  who 
think  they  are  prepared  enough,  and  have  no  other  thing  to  rest 

upon  but  their  own  preparation All  these,  and  others  of  that 

stamp,  I  do,  in  the  name  of  the  living  and  eternal  God,  debar  from 
this  holy  table,  as  being  strangers  to  the  Man  that  is  God's  Fellow, 
and  strangers  to  the  sacrifice  whereby  he  has  satisfied  the  awakened 
sword  of  infinite  justice :  therefore,  as  you  would  not  take  a  cup  of 
poison  to  destroy  yourselves,as  you  would  not  eat  and  drink  damnation 
to  yourselves,  and  bring  dovm  the  guilt  of  the  blood  of  Christ  upon 
your  head,  do  not  dare  to  venture  to  this  holy  table ;  for,  He  that 
eats  this  bread,  and  drinks  this  cup  of  the  Lord  unworthily,  shall 
be  guilty  of  the  body  and  blood  of  the  Lord.  And  if  you  will 
venture  notwithstanding,  remember,  though  you  have  got  a  token 
from  me,  or  any  person  else,  your  blood  is  upon  your  own  head,  if 
you  find  yourself  now  debarred,  and  yet  come  to  trample  upon  th6 
blood  of  the  Man  that  is  God's  Fellow. 

But  now,  lest  I  should  fright  any  of  the  children  from  their 
food,  who  are  apt  to  take  these  things  to  them,  more  than  they  to 
whom  they  are  principally  directed,  therefore  I  proceed. 

To  a  third  inference,  with  relation  to  this  ordinance,  that  may 
be  draw  from  our  doctrine,  namely,  Hence  we  may  see  the  charac- 
ter of  those  who  have  a  right  to  approach,  and  are  of  God  invited 
thereto  ;  namely,  in  general,  all  believers,  who,  through  grace, 
have  been  made  to  flee  unto  the  covert  of  the  blood  of  the  Shep- 
herd; into  the  covert  of  the  blood  of  the  Man  that  is  God's  Fellow, 
to  screen  them  from  the  sword  of  divine  wrath.  As  we  dare  not, 
for  our  souls,  allow  or  encourage  any  to  approach  to  this  ordinance, 
who  are  unbelievers,  under  whatsoever  names  and  designations 
they  may  be  called ;  so,  on  the  other  hand,  we  dare  not,  for  our 
souls,  disallow,  or  discourage  from  this  work,  any  the  least,  the 
weakest  believer  in  Christ,  that  has  gone  in  with  the  call  of  the 
gospel,  and  closed  with,  and  embraced  this  sacrifice  whereby  justice 
is  satisfied :  And  therefore,  in  the  name  and  authority  of  the  same 
glorious  God,  and  gracious  Lord,  I  invite  to  this  table  of  the  Lord, 
all  such,  whatever  their  sins  have  been,  though  guilty  of  the  sins 
that  I  have  named,  or  whatever  else ;  all  such,  I  say,  whatever 
their  guilt  be,  who  have  taken  this  gospel-method  of  getting  their 
sin  and  guilt  expiated  and  removed,  namely,  by  hiding  their  guilty 
souls  under  the  wings  of  Christ's  righteousness,  who  gave  himself 
a  sacrifice  to  satisfy  the  sword  of  justice.     But  that  it  may  bu 


lOG  THE     SWORD     OF     JUSTICE     AWAKENED 

Iviiown  more  disti  ictlj  whom  I  mean  by  such  believers  in  Cbrist, 
j;.s  I  am  culling  to  the  Lord's  table,  you  may  examine  yourselves 
more  particularly  from  the  doctrine ;  Let  a  man  examine  himself, 
and  so  let  him  eat.  I  hope  you  that  are  to  communicate  as  believ- 
ers, have  been  examining  yourselves  before  this  time ;  but  if  you 
be  yet  in  the  dark,  there  are  these  four  marks  may  be  drawn  out 
of  our  text  and  doctrine,  for  clearing  whether  you  be  believers  in- 
deed, that  have  closed  with  the  man  that  is  God's  Fellow,  as  a 
sacrifice  to  the  sword  of  justice  in  your  room. 

Have  you  seen,  sometime  or  other,  the  sword  of  justice  awaking 
against  your  own  souls,  the  avenger  of  blood  pursuing  you?  Have 
you  heard  such  a  knell  as  that  in  your  heart,  "  Awake,  O  sword ;" 
awake,  O  law;  awake,  O  vengeance,  curses,  and  threatenings 
against  a  man  for  his  sins  ?  Have  you  been  so  filled  with  the  fear 
of  hell  and  wrath,  as  you  have  been  put  to  cry,  ^leu  and  brethren, 
what  shall  I  do  to  be  saved?  Or  have  you  been  put  to  more 
concern  about  salvation,  than  ever  you  was  about  any  thing  else 
in  the  world?  And  have  you  seen,  in  this  case,  the  natural  ten- 
dency of  your  heart  to  rest  upon  some  other  thing  for  peace  with 
God  than  this  sacrifice,  which  Christ  offered  of  himself  to  the 
sword  of  justice?  There  is  such  a  natural  inclination  in  all  to  rest 
upon  some  other  thing  for  peace  with  God,  and  it  is  a  good  token 
when  it  is  discovered,  and  becomes  a  burden  and  a  ground  of  a 
challenge,  that  they  have  had  a  sinful  inclination  to  put  duties, 
prayers,  tears,  enlargements,  and  the  like,  in  Christ's  room.  Before 
the  law  came,  I  was  alive  says  Paul ;  and  thought  I  had  a  stock 
of  righteousness  in  myself  to  be  the  ground  of  my  peace  with 
God ;  But  when  the  commandment  came,  sin  revived,  and  I  died : 
when,  by  the  law,  I  got  the  knowledge  of  sin,  I  died  to  all  conceit 
of  myself  and  my  righteousness ;  What  things  were  formerly  gain 
unto  me,  these  I  counted  loss  for  Christ. — Now,  if  you  have  been 
thus  pursued  by  justice,  which  you  see  no  sacrifice  will  satisfy,  but 
that  of  the  man  that  is  God's  Fellow,  and  have  been  burdened  with 
your  natural  inclination  to  some  other  sacrifice,  I  think  the  Lord 
has  begun  the  good  work  upon  you,  and  therefore  I  call  and  invite 
you  to  the  table  of  the  Lord. 

Have  you  seen  the  glory  and  excellency  of  this  sacrifice?  What 
a  glorious  ransom  God  has  found  out  for  his  own  satisfaction,  that 
thousands  of  rams  could  not  do  it,  but  that  one  Lamb  could  do  it, 
even  the  Lamb  of  God  sacrificed  ?  Have  you  seen  the  sword 
quenching  its  thirst  in  the  blood  of  the  Lamb?  and  have  you 
taken  up  the  love  and  mercy  of  God  in  pi'oviding  such  a  Lamb, 


AGAINST     god's     FELLOW.  107 

siicli  a  ram  caught  in  the  thickets,  when  your  neck,  like  Isaac's, 
was  upon  the  block  ?  Have  you  seen  him  to  be  a  worthy  ransom, 
because  of  the  worthiness  of  the  person  sacrificed,  he  being  God's 
Fellow  ( jod-man  in  one  person,  and  so  acting  in  his  Father's  name, 
and  by  his  appointment,  when  he  yielded  obedience  to  the  death, 
as  being  his  Shepherd,  whom  he  sealed  for  this  end  ?  And  has  the 
view  and  apprehension  of  him,  in  this  mediatorial  glory,  drawn 
forth  your  esteem  of  him  and  of  his  offering  and  sacrifice,  so  as 
you  could  ventui'e  heaven,  and  your  eternal  salvation  upon  it ;  so 
that  you  desire  to  say,  To  him  that  loved  me,  and  washed  me  in 
his  own  blood,  to  him  be  glory  ?  Is  the  view  of  this  sacrifice  that 
which  cheers  and  delights  you  most  ?  and  is  it  matter  of  wonder  to 
you,  now  and  then,  that  when  the  stroke  of  justice  was  ready  to 
come  upon  you,  Christ  should  have  interposed  between  you  and 
the  fatal  deadly  blow ;  Can  you  say,  You  count  all  but  loss  and 
dung,  that  you  may  win  Christ,  and  be  fijund  in  him ;  so  that  you 
care  not  what  he  cast  overboard,  if  you  but  get  to  that  shore,  even 
Christ  and  his  righteousness  ?  Then  welcome  are  you  to  the  table 
of  the  Lord ;  I  invite  you  in  his  glorious  name. 

Have  you  found  your  souls  in  safety,  from  the  sword  of  justice, 
under  this  shadow  of  the  blo>.)d  of  the  man  that  is  God's  Fellow  ? 
Kotlimg  rightly  satisfies  the  awakeued  challenges  of  conscience, 
but  that  which  satisfies  the  awakened  sword  of  justice  ;  and  that  is 
the  smiting  of  the  Shepherd,  and  the  blood  of  the  Lamb  that  is  his 
Fellow.  Now,  have  you  seen  God's  justice  satisfied  thereby,  and 
found  your  conscience  satisfied  v/ith  the  same  ?  Have  you,  some 
time  or  other,  found  your  soul  at  peace  under  this  covert  of  blood, 
knowing  that  the  sword  was  put  up  in  its  scabbard,  it  being  fully 
satisfied  with  the  blood  of  bod  ?  This  is  a  being  pleased  with 
what  the  Lord  of  hosts  is  pleased ;  and  you  have  thus,  being  justi- 
fied by  faith,  had  peace  with  God,  through  our  Lord  Jesus  Christ. 
Where  go  you,  when  under  challenges  for  sin?  Do  you  find  most 
peace  in  this  sacrifice,  even  when  you  have  the  deepest  and  most 
kindly  impression  of  your  sin  ?  For  the  Legalist,  he  can  believe 
well  enough,  when  he  has  no  challenges  for  sin,  but  under  these 
challenges,  his  faith  fails  him.  But  for  you,  believer,  imder  all 
challenges,  do  you  find  this  is  always  your  only  shift,  the  blood  of 
Christ,  the  sacrifice  of  the  man  that  is  God's  Fellow  ?  Is  this  also 
your  only  shift  when  you  think  of  death,  or  of  appearing  before 
the  judgment- seat  of  God  ?  Do  you  make  such  use  of  Christ's  offer- 
ing to  justice,  as  that  it  is  your  constant  desire  to  put  Christ  in 
your  room  ?     Is  the  language  of  youi-  soul,  0 !   I  desii'e  no  ac- 


103  THE     SWORD     OF     JUSTICE     AWAKENED 

corapting  and  reckoning  with  justice ;  nay,  I  dare  not  count  and 
reckon  with  Christ,  but  my  soul,  as  it  were,  leaves  Christ  in  its 
room,  and  runs  away  from  reckoning  with  justice,  to  hide  itself 
under  his  wings,  who  can  count  to  the  utmost  farthing.  Dear  soul, 
who  has  attairicd  to  something  of  this  in  reality,  I  invite  you,  in 
my  Master's  name  to  come  to  his  table. 

Is  it  oft-times  matter  of  exercise  to  you,  to  get  over  all  other 
sacrifices  to  this  alone,  whereby  the  awakened  sword  of  justice  is 
appeased  ?  Can  you  say,  it  has  been  matter  of  exercise  to  you, 
not  only  how  to  get  over  your  sins  unto  Christ ;  but  also,  how  to 
get  over  your  graces  and  duties  to  him,  so  as  you  might  not  trust 
therein,  to  the  prejudice  of  trusting  in  Christ?  Paul  not  only, 
while  in  nature,  but  even  after  conversion,  found  an  inclination  to 
count  some  thing  gain,  beside  Christ ;  and  therefore,  in  opposition 
to  this  inclination,  he  does,  with  a  doubtless,  cry  down  all  things, 
and  count  them  dung  and  loss,  for  the  excellency  of  the  knowledge 
of  Christ,  Philip,  iii.  8,  9.  Taking  in  his  gracious  actings,  and  ac- 
tions, as  well  as  others,  and  found  a  need  to  cast  away  the  good,  as 
well  as  the  bad  in  point  of  jastification.  Did  you  ever  find  it  a 
harder  exercise  to  be  quit  of  your  duties,  tears  and  enlargements 
in  point  of  dependence,  than  to  be  rid  of  your  sins  ?  The  believer 
has  one  exercise  of  faith,  how  to  be  quit  of  sin ;  and  another  new 
exercise,  how  to  be  freed  from  resting  on  duties,  and  how  to  be 
singly  engaged  in  resting  on  Christ :  his  mind  is  not  quiet  in  all 
his  duties,  till  he  come  hither,  even  to  be  found  in  Christ,  to  have 
his  peace  with  God  founded  upon  Christ,  and  not  upon  duties.  The 
Ijegalist,  when  he  gets  duties  performed,  then  he  has  peace ;  but 
the  believer,  though  he  should  be  about  duties  a  whole  day,  and  is 
indeed  more  engaged  in  duties  readily  than  the  Legalist  himself, 
that  relies  thereon ;  but  let  him  be  about  duties  a  whole  day,  yet 
perhaps  he  has  little  or  no  peace,  because  he  would  be  over  all 
duties,  to  Christ  himself,  as  his  resting  place ;  and  so  has  no  peace 
till  he  enjoy  him  to  his  satisfaction.  Hence  also,  he  is  oft-times 
full  of  fears  and  jealousies,  lest,  through  unbelief,  he  put  some 
other  thing  in  the  room  of  Christ's  sacrifices.  A  natural  man  may, 
perhaps,  suspect  his  duties,  lest  they  be  wrong  ;  but  the  believer  is 
more  taken  up  in  suspecting  his  faith,  saying,  Lord,  I  believe,  help 
my  unbelief:  he  dares  not  trust  his  own  faith,  knowing  his  evil 
heart  of  unbelief  that  he  has  within  him.  "Well,  if  this  be  oft- 
times  matter  of  exercise  to  you,  poor  soul,  to  get  over  all  other 
s  icrifice«  and  services,  to  this  great  sacrifice,  Christ  Jesus,  in  whom 
alone  t'-'e  sword  of  justice  is  satisfied,  I  invite  you,  as  a  believer, 


AGAINST     god's     FELLOW.  109 

to  feast  at  the  Lord's  table,  upon  the  sacrifice.  Does  the  faith  of 
this  sacrifice  purify  your  heart,  so  that  you  long  to  be  perfectly 
holy,  seeing  and  lamenting  your  own  unholiness  and  impurity,  and 
desiring  daily  to  bring  your  impure  sins  and  lusts,  to  the  fountain 
opened,  by  the  sword  of  justice,  in  the  heart  of  a  pierced  Christ  ? 

• 1  then  invite  you,  in  the  name  of  the  Lord,  to  this  holy  table, 

as  one  that  has  seen  the  value,  and  shared  of  the  virtue,  and  par- 
ticipated of  the  efl&cacy  of  this  sacrifice,  given  by  the  man  that  is 
God's  Fellow,  to  the  awakened  sword  of  justice. 

In  a  word,  is  there  any  here,  who,  under  a  sense  of  sin,  see  an 
absolute  need  of  this  sacrifice ;  who  under  a  sense  of  their  un- 
worthiness,  are  fearing  and  trembling  to  approach  to  the  Lord's 
table,  and  yet  would  give  all  ■  the  world  for  a  share  of  the  saving 
and  healing  virtue  of  this  glorious  sacrifice;  and  see  nothing  in  the 
wide  world  so  fit  for  them  as  Christ?  I  invite  them  to  the  Lord's 
table.  Are  there  any  here  lamenting  the  Lord's  anger  and  ab- 
sence at  this  day?  lamenting  that  things  are  so  far  wrong  in  the 
house  of  God,  and  that  there  is  so  little  power  and  glory  of  God 
seen  in  the  sanctuary,  and  panting  after  communion  and  fellowship 
with  him,  crying,  0  that  I  knew  where  I  might  find  him.  O  that 
it  were  with  me  as  in  times  past!     0  for  an  heart  to  love  Christ! 

0  for  a  sealed  interest  in  Christ!  0  for  the  healing  balsam  of  the 
blood  of  the  Lamb  to  cure  the  sad  plagues  of  my  heart,  which  I 
see  to  be  as  black  as  hell  I  O  come  and  take  a  drink,  poor  soul,  at 
the  Lord's  table,  even  a  full  draught  of  the  blood  of  Christ,  which 
cleanses  from  all  sin!  Is  there  any  here,  any  poor  creature,  that 
sees  and  laments  his  own  weakness,  and  the  power  of  sin  and  cor- 
ruption in  him,  pained  to  the  heart  with  his  numberless  backslid- 
ings  from  the  Lord  Jesus?  I  would  gladly  have  a  knot  cast  be- 
tween Christ  and  his  soul,  that  may  never  loose;  such  strength 
and  grace  communicated,  as  that  he  may  never  go  back  from  God: 

1  invite  you  to  come  forward  to  the  Lord's  table,  and  get  a 
strengthening  meal. — Perhaps  there  is  some  trembling  weak  be- 
liever here,  that  is  doubting,  whether  he  has  grace,  or  not;  whether 
he  be  a  believer  or  not;  0  cry  to  the  Spirit  of  God  to  be  sent  to 
clear  you,  by  shewing  to  you  the  things  that  are  freely  given  you 
of  God.  I  shall  only  ask  you,  who  are  fearing  you  have  no  inter- 
est in  him,  no  portion  in  the  son  of  Jesse,  the  man  that  is  God's 
Fellow;  tell  me,  will  you  quit  your  part  of  him?  Could  you 
freely  choose  to  take  the  world,  and  your  lusts,  and  let  others 
take  Christ  who  please?  would  you  find  in  your  heart  to  rest  con- 
tented with  other  things,  and  give  any  body  your  part  of  Christ  ? 


110  THE     SWORD     OF     JUSTICE     AWAKENED 

What  say  you  to  tliat,  poor  doubtinjj^  soul  ?     Is  your  heart   now 
melting,  and  relenting  within  you,  and  saying,  O  minister  !  what 
is  that  you  are  saying  ?  that  wounds  me  to  the  bottom  of  my  soul ! 
quit  all  my  part  of  Christ !  O  no,  no,  no  !  If  I  were  sure  of  my  in- 
terest in  him,  I  would  not  quit  my  part   in  him  for  ten  thousand, 
thousand,  thousand  worlds;  and  even  as  it  is,  though  I  dare  nut 
assert,  that  I  have  an  interest  in  him,  yet  I  would  not  say  that  I 
would  quit  my  part  in  him  ;  no,  for  all  that  lies  within  the  bosom 
of  the  universe.     Is  that  the  language  of  your  heart?  Well,  Christ 
hears  that,  and  he  will  mind  it  as  a  token  of  some  heart-kindness 
to  him.     Can  you  say,  that  God  will  be  just  and  righteous  though 
he  should  send  you  to  the  bottom  of  hell,  instead  of  allowing  you 
to  sit  at  this  table ;  and  if  such  a  dog  as  you,  get  a  crumb  from 
him,  it  v/ill  be  a  miracle  of  of  mercy  ?     Can  you  say,  that  though 
doubts  and  darkness,  and  innumerable  evils  be  now  surroundino 
you,  yet,  for  what  you  know,  it  was  a  day  of  power  you  met  with 
at  such  a  time,  in  which  a  saving  work,  as  you  thought,  was  be- 
gun, and  now  you  would  willingly  have  it  cleared  up  to  you  ?  Can 
you  say,  that  though  you  have  a  thousand  objections  against  your- 
self, and  your  own  heart  and  frame,  yet  you  have  no  objections 
against  Christ  ?  at  least  if  any  reasonings  and  high  imaginations 
against  him  be  risen  and  raging  in  your  heart,  you  would  gladly 
take  hold  of  him,  that  he  may  cast  all  down,  and  take  and  keep 
the  throne  himself?     Do  you  see  the  way  of  salvation,  through 
free  grace,  and  through  his  perfect  righteousness,  to  be  an  excel- 
lent way,  worthy  of  God,  and  suitable  to  man,  becoming  the  wis- 
dom and  glory  of  God,  and  that  you  are  well  pleased  with  this 
way  ?     Can  you  finally  say,  that  you  are  one  of  the  poorest  crea- 
tures in  the  world ;  poor  and  needy,  destitute  of  all  good,  of  all 
grace,  of  all  faith,  love,  repentance,  holiness,  and  any  other  spirit- 
ual quality  in  yourselves ;  but  that  you  see  an  infinite  fullness  in 
Christ,  that  can  supply  you,  and  out  of  which  you  desire  to  be 
supplied,  with  all  that  you  need  ?  and  can  appeal  to  heaven,  that 
in  him  only  you  desire  to  be  found,  who  is  all  in  all  ?     Can  you 
say.  Yea,  and  Amen  to  these  things  ?     Then,  poor  soul,  I  charge 
and  command  you,  in  the  name  of  the  Lord  of  hosts,  to  venture 
forward  to  this  table,  as  you  would  not  displease  him,  and  grieve 
his  holy  Spirit  by  staying  away,  when  he  calls  you,  and  com- 
mands you  to  do  this  in  remembrance  of  him,  and  of  his  kindness 
to  you.     You  know  not  if  ever  you  will  get  another  opportunity, 
poor  straying,  wandering  sheep ;  though  you  be  such  a  weak  crea- 
ture, as  that  you  think,  if  you  be  among  the  flock  of  Christ  at  all, 


AGAINST     god's     FELLOW.  Ill 

you  are  the  worst  among  them  all  for  sin ;  and  the  last  among 
them  for  grace ;  and  straying  so  far  behind  all  the  rest  of  the 
flock,  that  you  will  never  get  up  among  the  rest,  unless  the  great 
Shepherd  take  you  up  in  his  arms,  and  carry  you ;  I  charge  you,  in 
liis  name,  to  come  forward,  and  see  the  glorious  Shepherd  smitten 
with  the  sword  of  justice  in  your  room. — And  now,  hoping  I  have 
prevailed,  or  rather  that  the  Lord  has,  and  will  prevail,  with  his 
little  flock,  to  come  to  the  Lord's  table,  and  hear  the  Lord  of  hosts 
sacramentally  saying,  "  Awake,  O  sword,  against  my  shepherd,  and 
against  the  man  that  is  my  fellow,"     I  close  with 

A  fourth  inference  from  this  doctrine,  with  relation  to  this  ordi- 
nance:  hence  we  may  see  in  what  manner  it  is  that  believes 
should  approach  to  a  communion-table,  since  the  sword  of  Jeho- 
vah's wrath  is  ordered  to  smite  the  Shepherd,  the  man  that  is  God's 
Fellow.  Then  you  ought  to  commemorate  this  sacrifice,  and  come 
to  his  table. 

With  wonder  and  astonishment.  O  come  !  wondering  that  the 
sword  of  the  Lord  of  hosts,  that  infinitely  just  God,  should  pass  by 
you,  man ;  and  you,  woman,  that  was  an  enemy ;  and  satisfy  him- 
self upon  a  man  that  was  his  Friend,  the  man  that  was  his  Fel- 
low, by  smiting  the  Shepherd  in  the  room  of  the  sheep :  that  the 
man  who  is  God's  Fellow  should  be  made  sin  for  you ;  made  a 
curse  for  you  ;  made  shame  for  you ;  made  a  sacrifice  to  justice  for 
you ;  and  made  the  channel  in  which  the  wrath  and  displeasure  of 
God  should  run  so  as  to  run  by  you,  and  never  light  upon  you. 
O  wonder !  wonder,  men  and  angels. 

Come  with  praise,  gratitude,  and  thankfulness  to  the  Lord  of 
hosts,  and  to  the  man  that  is  his  Fellow,  for  such  a  wonderful  con- 
trivance of  Salvation.  What  posture  did  grace  find  you  in,  poor 
Deliever  ?  even  lying  open  to  the  stroke  of  God's  drawn  sword  of 
justice ;  and  our  Lord  Jesus,  on  the  one  side,  stepped  in  and  said, 
Hold,  Lord,  let  that  stroke  fall  upon  me,  and  let  them  go  free ;  and, 
upon  their  side,  there  was  God's  good  pleasure,  condescending  to 
accept  the  offer,  saying,  "  Awake,  0  sword ;"  Smite  the  Shepherd, 
and  spare  the  sheep.  Poor  soul,  that  desires  to  flee  to  him  for 
refuge !  Christ  has  changed  rooms  with  you,  by  interposing  to 
keep  the  stroke  off  you,  and  receiving  it  into  his  own  bowels  :  and 
O  what  infinite  obligations  to  love  and  thankfulness  does  this  lay 
you  under !  How  will  he  be  praised  for  ever  among  the  redeemed 
for  his  love  !  Come,  singing  Unto  him  that  loved  us,  and  washed 
us  from  our  sins,  in  his  blood, — to  him  be  glory. 

Come  with  boldness,  confidence,  and  cheerfulness.  What  a  shame 


112  THE     SWOKD     OF     JUSTICE     AWAKENED 

and  dishonour  to  the  glorious  Shepherd  is  it,  that  the  sheep  should 
be  always  trembling  and  quaking,  while  they  are  under  such  a 
sure  and  safe  covert,  as  the  blood  and  righteousness  of  the  Shep- 
herd !  If  we  are  coming  to  deal  with  God  about  salvation,  upon 
the  footing  of  any  thing  in  us,  we  might  indeed  be  confounded 
with  despair,  and  could  not  stand  far  enough  away  from  God ;  but 
when  you  are  to  deal  with  him  upon  the  score  of  the  God-pleasing, 
justice-satisfying  blood  of  the  man  that  is  his  Fellow,  we  cannot 
come  with  too  much  boldness  :  on  this  ground  let  us  come  boldly 
to  the  throne  of  grace,  having  boldness  to  enter  into  the  holiest  by 
the  blood  of  Jesus.  Is  it  the  blood  of  the  man  that  is  God's 
Shepherd,  the  blood  of  the  man  that  is  his  Fellow  !  Is  it  not 
thy  valuable  blood,  or  not  ?  Then,  why  should  you  give  way  to 
diffidence  ?  What  a  shame  it  is  that  we  dare  scarcely  trust  to  his 
sacrifice !     Therefore, 

Come  with  full  assurance  of  faith  :  assured  of  the  love  and  good- 
will of  God  in  Christ,  in  whom  his  sword  is  pacified,  and  through 
whom  peace  with  God  is  proclaimed,  and  a  cessation  of  arms  to  all 
eternity.  If  you  can  attain  to  this  full  assurance  of  faith,  poor 
weak  believer,  you  will,  no  doubt,  come  forward  as  the  Lord  shall 
help  you,  under  covert  of  this  honourable  sacrifice ;  come  hoping 
against  hope,  and  believing  against  unbelief;  say.  Lord,  I  believe, 
help  thou  my  unbelief.  Come  lamenting  your  unbelief,  and  crying 
to  him  for  faith.  Come  depending  on  him  for  grace  to  communicate 
in  a  suitable  way,  and  for  grace  to  take  a  hearty  draught  of  the 
sword-satisfying  blood  of  the  man  that  is  his  Fellow. 


SERVICE    AT    THE    TABLE. 

New,  believers,  what  was  Moses'  work  when  the  angel  of  the 
Lord  appeared  in  the  midst  of  a  flame  of  fire  out  of  the  midst  of 
the  bush,  Exodus  iii.  2,  when  the  bush  burned  with  fire  and  was 
not  consumed  ?  Why,  says  Moses,  "  I  will  now  turn  aside,  and  see 
this  great  sight,"  That  same  should  be  your  work  and  exercise  now, 
at  a  communion-table  :  Turn  aside,  and  see  this  great  sight?  what 
sight  ?  the  greatest  sight  that  ever  was  seen,  the  eternal  Son  of  God 
in  the  bush  of  our  nature,  and  this  bush  burning  in  the  flames  of 
divine  wrath,  for  our  sakes,  and  in  our  room  and  stead,  and  yet  the 
bush  not  consumed.  0  !  with  what  holy  fear  ought  you  to  look 
upon  this  great  sight  !  "  Put  off  thy  shoes  from  off  thy  feet,''  says 
God  to  Moses,  "  for  the  place  whereon  thou  standest  is  holy  ground:" 


AGAINST     god's     FELLOW.  113 

and  Moses  hid  his  face,  for  he  was  afraid  to  look  upon  God.  You 
may  perhaps  think,  if  you  were  as  great  a  saint  as  Moses,  you 
would  not  be  afraid ;  but,  0  the  sight  of  God  is  an  awful  thing  to 
the  greatest  saint  on  earth,  and  humbles  them  to  the  dust !  But,  if 
you  be  a  saint  at  all,  I  will  tell  you,  you  will  be  reckoning  your- 
self the  greatest  sinner  out  of  hell,  the  chief  of  sinners ;  and  if  it 
be  so,  sure  I  am,  this  great  sight  may  be  more  wonderful  in  your 
eyes  to  see  the  sword  of  divine  wrath  drunk  in  the  blood  of  the 
glorious  Surety,  in  your  room. 

Solomon  says,  "  He  that  is  surety  for  a  stranger  shall  smart  for 
it,"  Prov.  xi.  15.  Behold  the  Son  of  God  become  Surety  for  you, 
that  was  a  stranger  and  alien ;  but  he  must  "  smart  for  it :"  or, 
as  it  may  be  rendered,  He  shall  be  sore  broken.  So  was  the  Son 
of  God,  our  Surety  ;  he  was  broken  in  soul,  broken  in  body, 
broken  to  pieces;  and  we  have  here  the  symbols  of- his  broken 
body ;  for.  In  the  same  night  in  which  he  was  betrayed  he  took 
bread,  as  you  see  us  take  it  here,  after  his  example. • 

Now,  spectators ;  now,  communicants ;  if  you  have  the  eye  of 
faith,  you  might  see  a  broken  Christ  represented  under  this  broken 
bread ;  now  you  may  hear  God  saying.  Awake,  0  sword,  against 
my  Shepherd.  All  we  like  lost  sheep  had  gone  astray ;  and  we 
have  turned  every  one  to  his  own  way,  and  the  Lord,  the  Lord  of 
hosts,  has  laid  on  him  the  iniquities  of  us  all.  Sin  brings  down  the 
sword  of  vengeance  ;  but,  behold  your  sin  laid  upon  the  Shepherd, 
and  thereupon  the  Lord  of  hosts  saying,  Awake,  O  sword,  against 
the  Shepherd.  O  rare  and  ravishing  contrivance !  O  admirable 
and  amiable  contrivance  !  0  beautiful  and  beneficial  contrivance ! 
Eternally  blessed  be  the  Contriver  !  and  eternally  blessed  be  the 
Shepherd !  0  infinitely  kind  and  compassionate  Shepherd,  that 
laid  down  his  life  for  the  sheep,  and  feeds  his  flock  like  a  shepherd ! 
yea,  feeds  them  with  his  flesh  and  blood !  for,  having  broken  it,  he 
gave  it  to  his  disciples,  saying,  Take  ye,  eat  ye ;  this  is  my  body 

broken  for  you :  this  do  in  remembrance  of  me. Me  !  what  a 

ME,  is  this  ?  who  was  it  that  was  smitten  by  the  sword  of  justice  ? 
Why,  it  is  even  the  Shepherd,  the  man  that  is  God's  Fellow,  his 
own  Son :  we  have  sinned,  and  he  is  smitten  for  it ;  the  sword 
awaked  against  him,  and  we  go  free :  0  sinner,  sinner !  0  guilty 
sinner,  filthy  sinner,  wretched  sinner !  who  in  all  the  world  would 
have  done  that  for  you  that  Christ  has  done  ?  Who  in  all  the  world 
could  have  suffered  that  for  you,  that  Christ  has  suffered  ?  O  commu- 
nicant, apply,  apply  his  doing  and  dying  to  yourself  in  particular, 
and  say,  0   marvellous  and  matchless  love !     0  boundless   and 

VoL  IL— 8 


114  THE     SWORD     OF    JUSTICE     AWAKENED 

bottomless  love !  He  loved  me,  and  gave  himself  for  me !  Or,  if 
you  cannot  attain  to  the  particular  application,  that  he  did  it  for  you; 
yet,  O  wonder,  wonder,  that  ever  he  did  and  suffered  so  much  for 
any;  for  he  suffered  the  hell  of  all  the  elect;  God  made  a  gape  or 
wound  in  the  breast  of  Christ,  with  the  sword  of  his  justice,  and 
then  poured  in  a  whole  hell  of  wrath  upon  him.  0!  is  it  not  good 
your  part,  to  remember  him,  who  remembered  you  when  this  sword 
of  justice  was  ready  to  be  sheathed  in  your  bowels,  and  to  drink  in 
the  blood  of  your  soul?  No  sooner  did  the  Son  of  God  behold  the 
sword  at  your  breast,  and  the  hand  of  justice  fetching  the  bloody 
stroke,  but  he  cries  out,  0  Father,  hold  thy  hand;  let  all  that 
vengeance  that  is  due  to  these  poor  guilty  creatures,  fall  upon  me ; 
behold  I  open  my  breast  to  receive  the  stroke  of  justice  in  their 
room.  They  have  broken  thy  law,  but  here  I  am  to  fulfil  it  for 
them;  they  have  enraged  thy  justice,  but  here  I  am  ready  to  satisfy 
justice  for  them;  they  have  drunk  up  iniquity  like  water;  but  lo! 
I  will  drink  up  the  gall  and  vinegar  of  thy  vengeance  for  them : 
"  Lo!  I  come;"  let  the  sword  light  upon  me  with  all  its  vengeance. 
Come,  come  then,  my  beloved  Son,  says  God,  the  Lord  of  hosts, 
you  know  what  this  work  will  cost  you;  will  you  stand  your 
hazard?  Yes,  yes,  says  Christ;  what  will  I  not  do  for  thy  glory, 
and  for  those  miserable  sinners?  "What  will  I  not  suffer  for  them? 
let  it  be  infinite  vengeance,  I  bear  it  for  them. — Content,  content, 
then  says  the  Father;  and  therefore,  "Awake,  0  sword,  against 
my  shepherd,  and  against  the  man  that  is  my  fellow;"  "Smite  the 
shepherd."  "Well,  the  Shepherd,  the  man,  the  wonderful  man,  is 
smitten,  and  the  bloody  stroke  opens  a  wide  gap  in  his  heart,  from 
hence  streams  a  river  of  blood;  A  river,  the  streams  whereof  make 
glad  the  city  of  God :  and  of  this  river  you  are  called  to  drink  this 
day.  Christ  having  sacrified  himself  a  peace-offering  to  the 
Lord  of  hosts,  He,  as  the  ante-type  of  Moses,  did  sprinkle  the 
blood  of  the  sacrifice  on  the  people;  and  therefore,  In  the  same 
manner,  after  supper,  also  "He  took  the  cup,  when  he  had  supped, 
saying,  This  cup  is  the  New  Testament  in  my  blood ;  this  do  ye, 
as  oft  as  ye  drink  it,  in  remembrance  of  me;  for,  as  often  as  ye 
eat  this  bread,  and  drink  this  cup,  ye  do  shew  the  Lord's  death  till 
he  come." — Without  the  shedding  of  blood  there  is  no  remis- 
sion: but  there  is  blood  shed;  take  it,  and  remission  of  your  sins 
with  it;  it  is  worthy  blood,  the  blood  of  the  man  that  is  God's  Fel- 
low: the  sword  of  justice  has  got  such  a  full  draught  of  this  blood, 
that  it  craves  no  more.  As  long  as  God's  justice  is  demanding 
vengeance,  no  man  can  stand  before  God:  but  here  jastice  has  no 


AGAINST     god's     FELLOW.  115 

more  to  crave ;  for  tlie  satisfaction  Christ  gave  was  full  measure, 
heaped  up,  and  running  over :  he  offered  himself  to  God,  for  a 
sweet-smelling  savour ;  justice  was  pacified  and  satisfied,  and  love 
got  a  vent  towards  man :  and  hence,  instead  of  a  cup  of  wrath,  you 
have  a  cup  of  love  to  drink.  What  was  justice  seeking  from 
Christ,  when  the  sword  was  running  through  his  heart  ?  Why, 
justice  was  even  pursuing  him  for  your  debt,  and  exacting  all  of 
the  Surety  that  was  due  by  you.  May  it  not  effect  the  heart  of  any 
debtor,  that  has  the  least  spark  or  remains  of  ingenuity,  to  see  his 
cautioner  dragged  to  prison  for  his  debt  ?  But  here  you  see  more, 
the  sword  of  justice  not  only  arresting  your  Surety,  but  runnmg  him 
through,  and  killing  him.  O  may  not  this  fill  you  with  hatred  of  your 
sins,  and  love  to  your  Surety,  that  was  so  well  pleased  to  be  thus  dealt 
with  for  you  !  Let  not  unbelief  say,  that  you  cannot  think  that  this 
blood  was  shed  for  such  a  hellish  sinner,  such  a  wonderful  sinner 
as  you ;  for  it  would  not  be  such  wonderful  blood,  if  it  was  not  for 
the  cleansing  of  such  wonderful  sinners :  be  your  sins  what  they 
will,  lay  them  under  the  covert  of  this  blood,  the  blood  of  the  man 
that  is  God's  Fellow  ;  as  sure  as  he  was  smitten  you  shall  escape ; 
for,  He  was  wounded  for  our  sins.  True,  when  he  was  wounded 
by  the  awakened  sword,  he  might  have  cried,  0  Father,  these  sins 
are  not  mine  ;  these  transgressions  are  not  mine ;  these  faults  and 
miscarriages,  these  black  crimes  are  not  mine ;  why  should  I  be 
smitten  for  them  ?  No,  no :  there  was  never  such  a  word  in  his 
mouth.  Love  breathed  out  some  other  language  ;  "  I  was  content, 
as  a  Surety,  to  take  all  that  sin  and  guilt  upon  me ;  and  now,  I  am 
as  content  to  bear  the  weight  of  all  that  wrath  and  vengeance  that 
their  sins  deserved."     O  mighty  love ! 

Now,  my  dear  friends,  the  time  of  a  communion  action  should  be 
a  busy  time.  When  you  see  the  sword  of  justice  awakened 
against  Christ,  0  lay  all  the  enemies  of  God,  especially  his  enemies 
within  you,  under  the  stroke  of  his  sword  of  justice :  bring  all  your 
lusts  and  idols  to  the  justice  of  God,  saying  Awake,  O  sword 
of  justice  against  these  my  sins  and  smite  them. — What  think  you 
of  this  love,  believers  ?  What  think  you  of  this  love,  communi- 
cants  ?  What  think  you  of  this  love,  spectators  ?  If  it  had  not 
been  for  this,  instead  of  weeping  at  a  communion-table,  you  had 
been  weeping  in  hell.  Awake,  0  sword,  against  my  lusts,  and  give 
this  lust  a  stroke,  and  that  lust  a  stroke  ;  Awake,  0  sword  against 
this  pride  and  passion  of  mine,  and  give  it  a  stroke ;  awake,  O 
sword,  against  that  enmity,  unbelief,  and  legality  of  mine,  and  giva 
them  a  stroke;    awake,  0  sword,  against  my  atheism    carnality, 


116  THE     SWORD     OF     JUSTICE     AWAKENED. 

and  world] y-mindedness,  and  give  these  a  stroke ;  awake,  O  sword, 
against  my  filthiness  and  frowardness,  my  uncleanness  and  vileness 
of  beart  and  way,  my  Delilah  sins,  and  O  give  them  a  stroke. — Bring 
forth  all  your  sins,  and  particularly  the  sins  that  easily  beset  you, 
bring  them  forth  to  the  sword,  the  sword  of  justice,  to  be  hewed  in 
pieces,  like  Agag,  before  the  Lord;  saying.  Lord,  let  the  sword 
that  awaked  against  my  Lord,  awake  against  my  lusts,  that 
they  may  be  crucified  with  him,  0  take  vengeance  on  thy  enemies 
within  me !  0  it  will  be  a  blessed  communion-day  if  it  were  but 
a  day  of  vengeance  upon  your  sins  and  lusts.  0  !  cry  down  the 
vengeance  of  the  sword  of  justice  upon  them. 

And  as  you  should  bring  forth  all  your  sins,  so  bring  forth  all 
your  wants :  whatever  you  want  to  your  own  souls ;  to  your 
friends;  to  your  family;  to  your  children;  to  your  neighbours, 
and  Christian  acquaintances,  that  desire  you  to  mind  them ;  lay  all 
your  wants  before  the  man  that  is  God's  Fellow ;  who,  as  he  is  the 
sacrifice  for  your  sins,  so  he  is  the  store-house  for  your  supply ; 
My  God  shall  supply  all  your  need,  according  to  his  riches  in  glory 
by  Christ  Jesus,  Philip,  iv.  19.  Want  you  anything  for  the  church  of 
Scotland  ?  Our  great  want  at  this  day  is  a  spirit  of  zeal,  a  spirit  of 
love,  and  a  sound  mind;  the  want  of  God's  holy  Spirit  makes 
much  division  and  disorder ;  O  cry  down  the  Spirit !  And  do  not 
wonder  if  the  Shepherd  be  smitten,  that  the  sheep  may  be  scattered ; 
this  was  fulfilled  when  all  the  disciples  were  ofi'ended  because  of 
him,  in  the  night  wherein  he  was  betrayed ;  and  all  forsook  him 
and  fled  :  they  were  scattered,  every  one  to  his  own,  like  so  many 
timorous  sheep,  and  left  him  alone,  John  xvi.  32. — But  "I  will 
turn  mine  hand  upon  the  little  ones :"  some  make  that  word  a 
threatening,  that,  as  Christ  suffered,  so  shall  his  disciples ;  they 
shall  be  baptized  with  the  bloody  baptism  he  was  baptized  with. 
Think  not  strange,  if  a  scaffold  of  blood  should  be  your  trial ;  if 
you  be  a  believer  indeed,  you  shall  notwithstanding  overcome  by 
the  blood  of  the  Lamb,  by  the  blood  of  the  Shepherd,  the  man  that 
is  God's  Fellow.  "  I  will  turn  mine  hand  upon  the  little  ones :" 
some  make  it  a  promise,  that  God  will  gather  together  the  scattered 
sheep ;  the  little  ones  among  Christ's  scholars,  may  be  divided  and 
dispersed,  but  they  shall  rally  again.  O  look  for  a  time  when 
he  will  return ;  and,  in  mercy,  turn  his  hand  on  the  little  ones. 

Now,  let  all  the  little  ones,  the  poor,  weak,  feeble  sheep  of  the 
flock,  follow  and  lean  upon  the  great  Shepherd  that  was  smitten 
for  them,  and  he  will  supply  all  your  wants,  subdue  all  your 
iniquities,  pardon  all  your  sins,  and  bear  all  your  burdens,  and 


HARMONY    OF     THE     DIVINE    ATTRIBUTES.      117 

sanctify  all  your  crosses,  and  do  all  your  work  in  you  and  for  you 
If  you  liave  not  now  gotten  what  you  would  have,  cry  to  him  and 
wait  upon  him,  and  let  it  be  the  top  of  your  desires  and  endeavours, 
to  have  more  and  more  fellowship,  with  the  man  that  is  God's  Fel- 
low, especially  in  his  being  the  only  sacrifice  to  the  sword  of  justice 
in  your  room.  Upon  this  sacrifice  wherewith  God  is  so  infinitely 
well  pleased,  let  all  your  hope  of  grace  and  glory  depend. 

Now,  go  in  peace,  and  may  the  "God  of  peace,  that  brought 
again  from  the  dead  our  Lord  Jesus,  that  great  shepherd  of  the 
sheep,  through  the  blood  of  the  everlasting  covenant,  make  you 
perfect  in  every  good  work,  to  do  his  will,  working  in  you  that 
which  is  well-pleasing  in  his  sight,  through  Jesus  Christ ;  to  whom 
be  glory  for  ever  and  ever.     Amen." 


SERMON  XXIV. 


THE 


Harmony  of  the  Divine  Attributes, 

DISPLAYED     IN     THE     REDEMPTION     AND     SALVA- 
TION    OF     SINNERS     BY     JESUS     CHRIST. 


"Mercy  and  truth  are  met  together;  righteousness  and  peace  have  hissed 
each  otherT — PsALM  Ixxxv.  10. 

My  friends,  at  a  solemn  marriage -supper,  there  is  usually  a 
friendly  company  that  meets  together  ;*  and  when  at  such  an  occa- 
sion, all  things  are  managed  with  sobriety  and  decency,  it  is  very 
heartsome  and  pleasant  to  the  parties  concerned,  to  see  the  members 
of  the  meeting  with  mutual  kindness  to  one  another,  harmoniously 
gracing  the  solemnity :  even  so  at  the  marriage-supper  of  the 
Lamb ;  I  mean,  the  sacrament  of  the  Lord's  supper,  which  we  have 
been  celebrating,  there  is  a  heartsome  company,  not  of  men  and 
women,  for  that  would  make  but  a  poor  earthly  meeting ;  nor  yet 

*  This  sermon  was  preached  on  the  Sabbath  evening,  immediately  after  the  ad- 
ministration of  the  sacrament  of  the  Lord's  supper  at  Dunfermline,  September 
29th,  1723,  and  hath  already  undergone  ten  impressions,  1777. 


118  .     THE     HARMONY     OF     THE 

of  saints  and  angels,  for  tliat  would  make  but  at  best  a  mean  crea- 
ture meeting ;  but  it  is  a  glorious  heartsome  company  of  divine 
attributes  and  perfections,  in  the  sweetest  concord,  meeting  together, 
and  embracing  one  another.  This  wonderful  conjunction  of  divine 
excellencies  is  the  friendly  company  that  meets  together,  to  put 
honour  upon  this  nuptial  solemnity :  and  to  see  them  thus  harmo- 
niously embracing  one  another  in  the  salvation  of  sinners,  is  the 
sweetest  sight,  that  the  bride,  the  Lamb's  wife,  shall  ever  see  at 
the  marriage-supper,  whether  it  be  at  the  lower  or  upper  table. 

There  is  a  great  meeting  in  this  house,  but  an  infinitely  greater 
in  this  text ;  a  meeting  of  divine  excellencies,  to  grace  the  assem- 
bly of  the  marriage-supper  of  the  Lamb  :  "  Mercy  and  truth  are 
met  together ;  righteousness  and  peace  have  kissed  each  other." 
"When  God  made  heaven  and  earth  out  of  nothing,  he  made  them 
by  a  word,  without  any  other  ceremony ;  but  when  he  made  man, 
there  was  some  particular  solemnity,  a  grand  coimcil,  as  it  were, 
of  the  glorious  Trinity  called;  Come  let  us  make  man  after  our 
own  image.  But  now,  man  having  unmade  himself,  if  God  hath 
a  mind  for  the  praise  of  his  own  glorious  grace  to  make  him  up 
again,  by  a  new  creation  in  Christ  Jesus,  there  must  be  a  more 
glorious  solemnity  yet;  not  only  a  council  of  the  adorable  Trinity, 
but  a  grand  meeting  of  all  the  attributes  of  God,  to  consult  their 
own  glory  that  was  marred,  and  reconcile  their  own  interests,  and 
seemingly  contradictory  claims ;  for  the  sin  of  man  had  brought  real 
confusion  among  all  the  creatures  of  God  on  earth;  yea,  and  a 
seeming  war  among  all  the  attributes  of  God  in  heaven,  concerning 
the  execution  of  the  sentence  of  the  law  upon  mankind,  the  trans- 
gressor thereof.  Some  of  these  attributes,  such  as  Mercy,  saying. 
If  the  sentence  of  death  be  executed  upon  them,  how  shall  I  be 
glorified  ?  Others,  such  as  Truth,  saying,  If  the  sentence  be  not 
executed,  how  shall  I  be  glorified  ?  Is  it  to  be  expected  that  such 
opposites  can  meet  together  ?  Or  if  they  meet,  that  they  will  agree 
together  cordially  ?  Yea,  though  it  be  beyond  the  expectation  of 
men  and  angels,  yet,  behold,  it  is  here  celebrated  with  a  song, 
"Mercy  and  truth  are  met  together  ;  righteousness  and  peace  have 
kissed  each  other." 

This  psalm  consists  of  a  prayer  of  faith,  and  an  answer  of  peace. 
First,  the  church's  prayer,  from  the  beginning  to  the  eighth 
verse,  where  they  are  praying  for  the  removal  of  many  tokens  of 
God's  displeasure  they  were  under,  notwithstanding  of  their  return 
out  of  the  Babylonish  captivity.  Secondly,  The  answer  of  peace 
that  is  made  to  their  prayer,  from  verse  8,  and  downward.     We 


DIVINE     ATTRIBUTES     DISPLAYED.  119 

hav.' here  the  psalmist  listening  and  waiting  for  the  answer;  "I 
will  hear  what  God  the  Lord  will  speak."  The  answer  itself  in 
general  is  peace  ;  "  He  will  speak  peace  unto  his  people,  and  to  his 
saints."  If  he  give  not  outward  peace,  yet  he  will  suggest  inward 
peace ;  speaking  that  to  their  hearts  by  his  Spirit,  which  he  had 
spoken  to  their  ears  by  his  word,  whatever  other  sort  of  peace  and 
prosperity  they  enjoyed ;  when  at  length  the  children  of  captivity, 
after  a  greatdeal  of  toil,  had  gained  a  settlement  in  theirown  land, yet 
peace  with  God  and  prosperity  under  the  Messiah's  kingdom,  was 
the  great  thing  here  promised,  and  prophesied  of;  and  that  is  a 
peace  that  lays  the  soul  under  the  strongest  obligation  to  stand 
aback  from  all  sin,  which  is  the  greatest  folly,  and  to  beware  of 
backsliding  thereto ;  "but  let  them  not  turn  again  to  folly :"  For 
true  peace  with  God  brings  in  war  with  sin.  But  this  is  further 
explained  in  the  main  leading  part  thereof,  namely,  salvation  and 
glory,  verse  9,  "Surely  his  salvation  is  nigh  to  them  that  fear 
him ;  that  glory  may  dwell  in  our  land."  Now,  whatever  other 
salvation  be  here  imported,  Christ  is  the  great  salvation  intended; 
when  he  is  near  in  view,  then  the  believer  cries  out  with  old 
Simeon,  Now  mine  eyes  have  seen  thy  salvation :  and  whatever 
other  glory  and  honour  be  here  imported,  Christ  is  the  chief  glory 
intended;  when  he  goes  away  from  a  land,  then  Ichabod,  the 
glory  is  departed ;  but  where  he  abides,  glory  dwells ;  for  he  is 
called,  A  light  to  lighten  the  Gentiles,  and  the  glory  of  his  people 
Israel.  But  now,  if  we  would  know  what  sort  of  glory  it  is  that 
appears  when  Christ  is  revealed  ;  why,  it  is  even  the  glorious 
harmony  of  all  the  divine  attributes  illustriously  shining  in  him,  who 
is  both  our  salvation  and  our  glory :  "  Mercy  and  truth  are  met 
together ;  righteousness  and  peace  have  kissed  each  other."  Now, 
though  these  words  may  be  applied  to  the  happy  meeting  of  graces 
in  men,  upon  the  revelation  of  Christ  in  the  soul,  which  I  may 
afterwards  notice  in  the  sequel,  and  in  which  sense  some  interpre- 
ters understand  it,  yet  I  take  it  mainly  to  import,  the  happy  meet- 
ing of  perfections  in  God,  to  be  glorified  in  the  sinner's  salvation 
by  Jesus  Christ ;  which  is  a  gloss  that  no  interpreter,  I  have  had 
occasion  to  consult,  does  neglect  or  omit :  and  if  any  of  them 
should  miss  it,  I  think  they  would  miss  the  very  ground-work,  and 
foundation  of  all  other  happy  meetings ;  "  Mercy  and  truth  are 
met  together  ;  righteousness  and  peace  have  kissed  each  other." 

In  the  words  you  may  notice,  1.  The  members  of  the  meeting, 
2.  The  manner  of  the  meeting.  3.  The  harmony  of  the  meeting. 
4.  The  strano^eness  of  it. 


120  THE     HAEMONY     OF     THE 

Notice,  I  say,  The  members  of  the  meeting ;  Mercy,  Truth, 
Eighteousness,  Peace.  I  hope,  I  need  not  caution  some  in  this 
assembly,  that  they  beware  of  imagining  these  various  perfections 
of  God,  under  the  names  of  Mercy,  Truth,  Eighteousness,  and 
Peace,  as  if  they  were  really  distinct  and  different  parties,  making  a 
formal  consultation,  in  order  to  their  agreement ;  for  God  is  one,  and 
cannot  be  divided  ;  he  is  one  infinite,  eternal,  and  unchangeable 
Being ;  there  are  not  distinct  and  different  things  in  his  nature  and 
essence,  however  his  perfections  be  thus  represented  to  our  weak, 
finite  capacities,  which  cannot  understand  the  perfections  of  God, 
but  in  several  parts,  as  it  were.  By  Mercy  then  here  we  are  to 
understand  God  himself,  as  he  is  a  merciful  and  gracious  God.  By 
Truth  we  are  to  understand  the  same  God,  as  he  is  a  true  and  faithful 
God.  By  Eighteousness  we  may  understand  his  justice,  or  God 
himself,  as  he  is  a  just  and  Eighteous  God ;  and  by  Peace,  the  same 
God,  as  he  is  the  God  of  Peace,  and  God  reconciling  the  world 
to  himself.  So  that  the  whole  comes  to  this.  It  is  the  great  and 
eternal  God  himself,  consulting  with  himself,  in  a  manner  becom- 
ing his  infinite  and  adorable  perfections,  how  to  glorify  hiTiaself  in 
all  his  glorious  attributes,  in  the  way  of  saving  sinners,  in  and  by 
Jesus  Christ. 

The  manner  of  the  meeting :  these  excellencies  and  perfections 
of  God  meet  together,  as  it  were,  in  pairs ;  Mercy  and  Truth, 
Eighteousness  and  Peace,  going  hand  in  hand  in  to  the  council- 
chamber,  to  concert  the  matters  that  concerned  their  highest  glory 
and  honour. 

The  harmony  of  the  meeting ;  having  met  together,  they  kiss 
and  embrace  each  other.  Mercy  and  Peace,  as  it  were,  express  their 
complacency  in  Truth  and  Eighteousness  ;  and  Truth  and  Eighte- 
ousness express  their  complacency  in  Mercy  and  Peace,  and 
delight  in  one  another's  honour  :  for  not  one  attribute  of  the  divine 
Majesty  can,  or  will  be  glorified  to  the  dishonour  of  any  other 
attribute,  but  mutually  embrace  each  other  in  their  everlasting 
arms,  for  supporting  the  honour  of  each  other's  excellency,  with 
complicated  ineffable  endearments. 

The  strangeness  and  remarkableness  of  this  meeting :  for,  the 
agreement  of  these  parties  met  together  is  the  more  remarkable, 
in  regard  of  their  jarring  and  opposite  claims:  for,  that  Mercy  and 
Peace  should  meet  together,  and  agree  in  favour  to  save  us ;  and 
that  Truth  and  Eighteousness  should  meet  together,  and  agree  in 
justice  to  destroy  us,  were  not  so  strange  and  remarkable.  And 
if  they  had  kept  such  a  separate  meeting,  and  remained  at  variance 


DIVINE     ATTRIBUTES     DISPLAYED.  121 

without  meeting  together,  man  has  been  for  ever  separate  from 
God,  and  some  darling  attributes  had  never  been  glorified  in  man's 
salvation ;  our  sin  and  rebellion  having  in  a  manner  set  the  attri- 
butes of  God  at  such  variance,  as  nothing  else  than  infinite  wisdom 
could  provide  a  sufficient  answer  to  all  their  contradictory  claims 
and  interests,  which  behoved  to  be  done,  ere  the  proposal  concern- 
ing the  salvation  of  any  sinner  could  be  gone  into.     Why,  says 
Mercy,  It  is  my  interest  that  the  sinner  live  and  not  perish,  that  I 
may  be  magnified,    since   I   have  said,  That  I  will  have  mercy 
on  whom  I  will  have  mercy:  well,   but,  says  Truth,  It  is   my 
interest  as  a  God  of  truth,  that  the  sinner  die,  since  I  have  said, 
That  the  soul  that  sinneth  shall  die  :   yea,  and  says  Eighteousness, 
I   must  join  with  Truth,  and  claim  the  sinner's  damnation,   for 
the  advancement  of  my  interest  and  honour ;  for  I  have  said,  and 
will  not  gainsay  it,  That  I  will  by  no  means  clear  the  guilty :  0  ! 
but  says  Peace,  I  must  join  in  with  Mercy,  and  claim  the  sinner's 
salvation,  for  advancing  my  interest,  for  I  create  the  fruit  of  the 
lips,  peace  ;  peace  to  him  who  is  afar  off,  and  to  him  that  is  near. 
So  there  appears  to  be  a  war  in  heaven  among  infinitely  adorable 
attributes  and  perfections,  where  Mercy  and  Peace  are  saying,  We 
must  have  glory  in  shewing  undeserved  pity  on  the  sinner,  and  yet 
Truth  and  Righteousness  are  saying,  We  must  have  glory  in  exe- 
cuting the  deserved  vengeance.     And  now,  0  men  and  angels ! 
will  you  tell,  can  these  antipodes  meet  together  ?  Can  these  jarring- 
like  attributes  of  divine  Majesty  embrace  each  other,  in  the  salva- 
tion of  the  sinner,  so  to  get  all  their  demands  answered,  and  their 
different  interests  advanced  ? — What  say  you,  children  of  men  ?  Can 
you  devise  how  these  differences  can  be  composed  for  your  own 
safety  ?  No,  no ;  human  wisdom  says,  It  is  not  in  me.  What  say  ye 
angels  ?  you  that  excel  in  strength  and  wisdom ;  can  you  contrive 
the    reconciliation   of   these   irreconcilable    demands  ?    No,    no  ; 
angelical  wisdom  says.  It  is  not  in  me :  well,  since  creature-wisdom 
fails,  we  may  address  the  infinite  Wisdom  of  the  Deity,  and  in- 
quire at  a  higher  hand  ?  Behold,  now  we  have  taken  upon  us  to 

speak  unto  the  Lord,  who  are  but  dust  and  ashes. What  sayest 

thou  ?  O  infinitely  wise  Jehovah  !  can  these  opposite  claims  be 
reconciled  to  the  satisfaction  of  all  parties,  and  the  salvation  of  the 
sinner  ?  yea,  it  is  done,  it  is  done  ;  it  is  done  in  a  crucified  Christ, 
whom  we  have  been  remembering  at  this  solemnity ;  and  therefore 
we  may  sing  this  marvellous  song  upon  the  back  of  it,  saying, 
Glory  glory,  glory  to  God,  that  mercy  and  truth  are  met 
together,  and  righteousness  and  peace  have  embraced  each 
other. 


122  THE     HAEMONY     OF     THE 

Obseev.  That  in  the  salvation  of  sinners  by  Jesus  Christ,  the 
glorious  attributes  and  perfections  of  God  do  harmoniously  con- 
spire and  embrace  one  another ;  or  thus,  That  in  Christ  crucified, 
for  the  redemption  of  sinners,  all  the  glorious  attributes  of 
the  divine  Majesty  do  harmoniously  conspire,  and  embrace 
one  another. 

When  God  is  well-pleased,  no  perfection  of  God  is  displeased  ; 
but  God  is  well  pleased  in  Christ,  and  therefore  every  perfection 
of  his  nature  is  well-pleased ;  none  of  them  displeased  or  dissatis- 
fied, but  all  pleased  and  satisfied  to  the  full :  see  Hos.  ii.  19,  20. 
This  is  declared  by  an  audible  voice  from  heaven,  saying,  "  This  is 
my  beloved  Son,  in  whom  I  am  well-pleased,"  Matt.  iii.  17.  And 
why,  even  for  the  reason  yon  have,  Isa.  xlii.  21,  "  The  Lord  is  well- 
pleased  for  his  righteousness'  sake,  he  will  magnify  the  law,  and 
make  it  honourable." — We  see  he  hath  brought  in  a  righteousness 
answering  the  demands  of  all  that  stood  in  the  way  of  our  salva- 
tion. Did  divine  Truth  and  Kighteousness  say,  That  the  threaten- 
ing of  the  law  must  be  executed,  so  sure  as  God  is  true,  as  well  as 
its  precept  obtemperate  and  obeyed  ?  Well,  can  a  righteousness 
satisfying  both  these  demands,  do  the  business  ?  Yea,  says  Jus- 
tice itself,  in  concert  with  Mercy,  if  there  be  one  righteous  man  in 
the  Sodom  of  this  earth,  that  can  satisfy  my  broken  and  violated 
law,  in  its  demand  of  complete  satisfaction,  then  I  will  spare  all 
the  elect  world,  for  the  sake  of  that  one  righteous  man ;  and  by  his 
knowledge  shall  my  righteous  servant  justify  many.  Well,  says 
Mercy,  here  is  one  whose  name  is  Wondeeful,  and  whom  they 
call  Emmanuel,  God-man,  who  hath  brought  in  an  everlasting 
righteousness,  both  active  and  passive,  suiting  the  precept  and 
penalty  of  the  law :  why  then,  might  one  attribute  say  to  another. 
We  are  all  pleased,  and  with  one  consent  let  it  be  proclaimed  on 
earth,  That  the  Lord  is  well-pleased,  for  his  righteousness'  sake ;  he 
hath  magnified  the  law,  and  made  it  honourable.  And  now  the 
great  affair  of  man's  salvation  is  so  well  concerted  and  contrived, 
that  God  may  have  mercy  upon  them,  and  be  at  peace  with  poor 
sinners  without  any  wrong  to  his  Truth  and  Kighteousness.  The 
attributes  of  God  have  met  and  agreed,  and  sealed  their  agree- 
ments with  a  kiss  of  infinite  kindness,  harmony,  and  satisfaction. 
"  Mercy  and  truth  are  met  together,  righteousness  and  peace  have 
kissed  each  other." 

Now,  that  I  may  speak  to  this  purpose  a  little  more  fully,  the 
method  I  propose  is, 

I.  To  touch  a  little  at  this  question,  Who  are  the  members  of 


DIVINE     ATTRIBUTES     DISPLAYED.  123 

this  meeting  ?  or,  what  are  these  attributes  of  God,  which  do  thus 
harinouiously  conspire  together,  proposing  their  various  claims  ? 

II.  I  would  enquire  when  and  where  it  is  that  they  meet  to- 
gether, and  embrace  one  another. 

III.  How,  and  after  what  manner  it  is  that  they  meet  together, 
and  embrace  one  another. 

IV.  Why,  or  for  what  reason  it  is  that  they  have  met  together, 
thus  harmoniously. 

V.  Make  some  application  of  the  subject. 

I.  I  would  speak  a  little  of  the  members  of  this  meeting,  or  the 
attributes  of  God  that  thus  harmoniously  conspire  together.  We 
need  not  ask  at  whose  instance  this  meeting  is  called ;  it  is  at  the 
instance,  and  by  the  order  of  Jehovah,  Father,  Son,  and  Holy 
Ghost,  one  God ;  his  sovereign  will  and  pleasure  resolving,  in  a 
manner  like  himself,  to  concert  with  himself;  neither  need  we  ask, 
what  is  the  occasion  of  the  meeting  ?  Why,  man  had  sinned,  and 
all  mankind,  by  their  sin  was  involved  under  the  curse  of  the  law, 
and  wrath  of  God ;  and  yet  God  had  resolved  and  decreed,  for  the 
glory  of  his  grace  and  mercy,  to  save  a  world  of  sinners,  elect  ac- 
cording to  the  foreknowledge  of  God.  And  while  Grace,  Mercy, 
and  Peace  are  upon  this  loving  plot  of  saving  sinners,  it  was  fit 
that  Justice,  Truth,  and  Eighteousness  should  be  called  into  the 
same  council,  to  appear  for  their  interest ;  since  the  proposal  of 
such  a  salvation  of  sinners  seems  to  encroach  upon  their  honour, 
which  required  the  vengeance  due  to  be  executed  upon  the  sinner. 
Well,  the  meeting  being  called,  compare  these  glorious  perfections, 
Mercy,  Truth,  Eighteousness,  and  Peace;  Mercy  and  Peace,  full 
of  pity  ;  Truth  and  Justice,  full  of  fury  ;  which  made  a  seeming 
controversy  in  heaven.  We  may  suppose  Adam  arraigned  in  the 
name  of  all  mankind,  and  standing  as  a  trembling  pannel ;  yea, 
his  very  tongue  chained  up  in  silence,  by  reason  of  sin  and  guilt, 
sentenced  to  eternal  death,  and  ready  to  have  the  sentence  exe- 
cuted upon  him,  and  all  his  posterity. 

Wo  may  suppose  next,  the  several  members  of  the  meeting  open- 
ing the  assembly,  by  putting  in  their  several  claims :  and  we  may 
notice  them  in  the  order  of  the  text. 

Mercy,  being  full  of  pity  towards  the  miserable,  comes  walking 
along  in  the  cool  of  the  evening,  and  meekly  craving  leave  to 
speak,  notwithstanding  that  Truth  and  Justice  be  present  at  the 
meeting.  It  is  true,  says  Mercy,  that  man  hath  sinned,  and  just 
that  man  should  die ;  but  art  not  thou,  O  liOrd,  full  of  pity  and 
compassion,  The  Lord,  the  Lord  God,  pardoning   iniquity,  trans- 


124  THE     HARMONY     OF     THE 

gression,  and  siu  ?  What  though  man  hath  sinned,  and  is  all  over 
besmeared  with  mire  and  blood,  yet  look  upon  him  in  love,  and 
destroy  not  the  work  of  thy  own  hand :  he  was  made  a  child  after 
thy  own  image,  though  now  his  garment  be  rent  and  all  bloody : 
yet  see,  is  not  this  thy  son's  coat  ?  Joseph  is  gone,  and  wilt  thou 
lose  Benjamin  also  ?  Angels  are  gone,  and  shall  men  be  lost  also? 
Myriads  of  angels  are  fallen,  and  that  irrecoverably,  and  shall  man 
perish  also?  O  spare  him  I  is  he  not  a  little  one?  and  his  soul 
shall  live.  I  see,  might  Mercy  say,  Truth  and  Eighteousness,  or 
Justice,  which  have  the  poor  sinner  in  their  chains,  are  here  pre- 
sent, ready  to  speak  in  this  assembly,  for  their  interest  and 
honour,  against  the  criminal :  but  let  it  be  marked  in  the  minutes 
of  this  court,  that  Mercy  craves  to  be  magnified,  and  must  have 
honour  at  this  meeting.     Well,  Mercy  having  spoken  her  mind. 

Truth  comes  in,  naked  and  with  open  mouth,  in  favour  of 
God's  Faithfulness,  and  in  opposition  to  man's  perfidy  and  treachery, 
saying,  I  have  heard  what  Mercy  craves  in  favours  of  this  crimi- 
nal :  but,  0  thou  faithful  and  true  God  I  the  word  is  gone  out  of 
thy  mouth,  and  there  is  no  revoking  it :  thou  hast  said  to  Adam, 
"  In  the  day  that  thou  eatest  thereof  thou  shalt  surely  die  :"  and 
now  he  hath  eaten,  he  hath  sinned,  and  shall  he  not  die  ?  What  ? 
is  there  yea  and  nay  with  God,  who  hath  faithfulness  for  the  girdle 
of  his  loins  ?  Must  not  God's  word  of  threatening  take  effect  ? 
Yea,  heaven  and  earth  shall  pass  away,  but  a  jot  of  his  word  shall 
not  fall  to  the  ground.  And  therefore,  whatever  be  the  demand 
of  Mercy,  let  it  be  marked  in  the  records  of  this  meeting,  that 
Truth  craves  to  be  magnified ;  and  that  its  honour  be  not  infringed 
in  the  least,  by  any  claim  or  plea  that  Mercy  hath  brought  in. 
Well,  Truth  having  spoken,  gives  way  to  her  sister  Justice ;  and 
thereupon, 

Eighteousness,  or  Justice,  comes  in  and  impleads  against  the 
rebel  sinner ;  Eighteousness,  I  say,  bringing  her  scales  in  her  hand, 
in  which  she  had  tried  him,  and  found  him  lighter  than  vanity  it- 
self ;  he  is  weighed  in  the  balances,  and  found  wanting ;  yea,  not 
only  wanting  and  destitute  of  all  that  perfection  and  obedience  that 
the  law  required,  but  full  of  all  that  rebellion  which  the  law  dis- 
charged, having  sinned  and  come  short  of  the  glory  of  God  :  and 
so  is  righteously  subjected  to  the  sanction  of  the  law,  and  sentence 
of  eternal  death :  and  therefore,  says  Eighteousness,  O  thou  infi- 
nitely righteous  and  just  Judge,  Mercy  can  have  no  hearing  in 
this  court  to  the  prejudice  of  thy  honour  and  glory,  as  a  just  and 
righteous  God,  as  Truth  hath  pronounced  the  sentence  of  wrath 


DIVINE     ATTRBUTES     DISPLAYED.  125 

and  vengeance  against  sin ;  so,  if  thou  be  a  just  God,  the  infinite 
veno;eance  due  to  such  an  infinite  evil  must  be  executed  to  the  full. 
This  pannel  is  my  prisoner,  and  loosed  he  shall  not  be  till  I  get 
full  satisfaction,  and  my  soul  shall  be  drunk  with  blood :  for,  Ven- 
geance is  mine,  and  I  will  repay  it,  saith  the  Lord :  and  I  will  by 
no  means  clear  the  guilty.  And  therefore,  let  it  be  registrate  in 
this  court,  that  Eighteousness  craves  to  be  magnified,  and  Justice 
to  be  glorified  in  a  full  satisfaction ;  and  this  is  claimed  and  de- 
manded in  the  name  of  the  righteous  and  just  Judge  of  the  uni- 
verse :  and,  Shall  not  the  Judge  of  all  the  earth  do  right  ?  Here 
is  the  language  of  Justice.  What  then  ?  0  !  shall  the  demand  of 
Mercy  be  utterly  run  down  by  these  powerful  opposing  pleas  of 
Trutli  and  Eighteousness  ?  Is  there  no  friend  in  this  court  to  take 
Mercy's  part  ?     Yea,  there  is  :  and  therefore, 

Peace  immediately  steps  in  with  an  olive  branch  in  her  hand, 
saying.  Fury  is  not  in  me ;  and  may  I  speak  a  word  in  behalf  of 
forlorn  mankind  I  may  I  offer  a  meek  answer  to  the  claim  of  Truth 
and  Eighteousness,  which  they  have  advanced  in  opposition  to  the 
demand  of  Mercy?  For,  A  soft  answer  turneth  away  wrath. 
Well,  Peace  being  allowed  a  hearing,  proposes  a  healing  overture, 
saying,  0  thou  God  of  Peace !  may  not  an  atonement  be  made,  a 
reconciliation  thought  of  betwixt  thy  majesty  and  thy  creature  ? 
May  not  one  be  found  out  to  stand  in  the  gap,  and  bear  off  this 
wrath,  to  become  surety  for  this  great  debtor,  to  acquit  and  liberate 
this  poor  miserable  prisoner  and  criminal  ?  May  not  one  be  found 
out,  that  will  make  up  the  breach,  by  vindicating  the  honour  of 
Truth,  and  satisfying  the  demands  of  Justice,  and  so  making  way 
for  the  claim  of  Mercy  !  And  then  all  differences  may  be  peacea- 
bly composed,  so  as  we  may  harmoniously  agree,  and  kiss  one 
another.  0  !  may  not  then  a  Peace-Maker  be  found  out,  in  whom 
we  may  find  all,  our  demands  satisfied  at  once,  without  prejudging 
one  another?  Why,  if  such  an  one  can  be  found,  surely  his 
name  shall  be  called.  Wonderful,  Counsellor,  The  Prince  of 
Peace. 

Well,  the  overture  and  proposal  of  Peace  being  recorded  among 
the  rest  of  the  archives  of  the  glorious  Court ;  and  it  being  such 
a  peacaeble  overture,  no  memberof  the  meeting  could  disaprove  it : 
but  the  great  question  then  is,  how  it  could  be  effectuated ;  for  if 
one  man  sin  against  another,  a  man  might  determine  it ;  but  if  a 
man  sin  against  Jehovah,  who  shall  entreat  for  him  ?  for  when  an 
infinite  Majesty  is  offended,  who  among  finite  creatures  is  able  to 
satisfy  it  or  What  can  countervail  the  King's  loss  ?     Wherewith 


126  THE     HARMONY     OF     THE 

then  shall  he  come  before  the  Lord,  or  bow  himself  before  the 
most  high  God  ?  will  thousands  of  rams  do  it,  or  ten  thousand 
rivers  of  oil,  or  the  fruit  of  the  body  for  the  sin  of  the  soul  ?  No, 
no :  Sacrifice  and  offering  thou  wouldest  not ;  for  it  is  not  possible 
that  the  blood  of  bulls  and  of  goats  should  take  away  sins,  Heb.  x,  5. 
What  then,  will  angels  become  surety  for  the  sin  of  man  ?  No, 
no :  though  they  had  a  will,  they  have  not  powe: :  they  have  but 
oil  enough  in  their  vessels  for  their  own  lamps.  "What  then  shall 
be  done  ?  Why,  might  Peace  say,  let  us  stand  in  a  demur,  we  have 
infinite  Wisdom  here  present  with  ns  at  this  meeting,  let  us  hear 
her  judgment  concerning  this  peaceable  proposal,  if  it  be  possible 
that  such  a  person  could  be  found,  in  whom  we  may  harmoniously 
centre  at  last. 

Then  Wisdom  sits  down  upon  the  privy  council-bench,  and 
being  full  of  eyes  doth  gravely  determine  this  doubtful  case  with 
a  happy  issue.  It  is  expedient,  says  Wisdom,  That  one  die  for  the 
people,  that  the  whole  nation  of  mankind  perish  not ;  but  he  must 
be  such  a  righteous  One,  that  can  justify  many ;  yea,  he  that  will 
undertake  this,  must  be  finite,  that  he  may  die ;  and  infinite,  that 
he  may  conquer  death,  and  satisfy  infinite  justice  :  but  lo  !  there  is 
none  such  to  be  found  among  all  the  creatures  that  ever  God  made ; 
neither  can  such  an  one  be  found,  unless  the  Son  of  God  himself, 
the  second  Person  of  the  glorious  Trinity,  shall  be  pleased,  by  an 
imspeakable  mystery,  to  become  flesh,  "  Made  of  a  woman,  made 
under  the  the  law,  to  redeem  them  that  were  under  the  law,  that 
we  might  receive  the  adoption  of  sons,"  Gal.  iv.  4.  That  so 
when  he  who  hath  no  sin,  shall  become  sin  for  man ;  man,  who 
hath  no  righteousness,  may  become  the  righteousness  of  God 
through  him,  2  Cor.  v.  21.  And  thus  Mercy  may  be  magnified, 
Truth  justified.  Righteousness  cleared,  Justice  satisfied,  Peace  con- 
cluded ;  and  all  contented. 

Wisdom  having  determined  how  this  proposal  of  Peace  might 
be  effectuated,  all  parties  hearkened,  as  it  were,  with  pleasure,  and 
willingly  subscribed  to  the  happy  overture,  and  then  heaven  and 
earth  conspired  together,  in  solemn  thanksgiving,  saying,  "  Glory 
to  God  in  the  highest,  and  on  earth  peace,  good- will  towards  men." 

Thus   the  jarring  attributes  of  God  are  now  reconciled,  and 

behold  the  members  of  the  meeting,  that  seemed  to  be  at  the 
greatest  variance,  are  embracing  one  another  in  their  arms : 
"  Mercy  and  truth  are  met  together  ;  righteousness  and  peace  have 
kissed  each  other." 

II.  The  second  thing  was.  When  and  where  did  these  blessed 


DIVINE     ATTRIBUTES     DISPLAYED.  127 

parties  meet  togetlier  ?  When  we  speak  of  a  remarkable  meeting, 
it  is  usual  to  inquire  into  the  time  and  place  of  meeting.  Now, 
the  place  where,  and  the  time  when  as  to  this  wonderful  meeting, 
are  two  questions,  which  I  put  together,  for  they  may  both  be 
answered  at  once,  because  of  their  near  relation. 

Then  in  general,  the  meeting-place,  or  the  place  of  the  meeting, 
is  Christ  ;  and  the  time  of  the  meeting,  was  when  Christ  put  him- 
self in  our  room,  or  substituted  himself  in  the  place  of  the  sinner, 
to  answer  the  demands  of  all  the  members  of  the  meeting,  that  had 
any  objection  against  our  salvation,  or  any  thing  to  lay  to  our 
charge  :  Where  then,  and  when  did  they  meet  together  and  kiss 
each  other  ?  Why,  it  was  even  in  Christ,  when  he  took  our  law- 
room  to  pay  our  debt,  and  purchase  our  liberty  in  such  a  manner, 
as  Mercy,  and  Peace  might  have  their  interests  advanced,  without 
injury  to  Truth  and  Righteousness  ;  that  Mercy  might  vent,  to  the 
credit  of  Truth ;  and  Peace  might  be  proclaimed  to  the  honour  of 
Righteousness ;  and  the  sinner  saved,  to  the  satisfaction  of  Justice. 
They  meet  together  and  embrace  each  other  in  him,  as  the  Surety, 
the  "  Surety  of  a  better  testament,"  Hebrews  vii.  22. 

We  were  debtors  to  the  mandatory  and  minatory  part  of  the 
law,  arraigned  at  the  instance  of  divine  Justice  to  pay  the  debt. 
Christ  substitutes  himself  in  our  room,  comes  under  the  law  to  pay 
the  whole  debt :  it  is  true,  the  debt  was  personal,  and  Justice  had 
a  demand  upon  the  person  that  sinned,  by  virtue  of  the  covenant 
of  works ;  but  that  covenant  never  excluded  a  surety,  though  it 
provided  none.  The  law  promised  life  upon  our  personal  obedi- 
ence, but  in  case  we  fail,  it  revealed  no  surety  to  make  out  an  obe- 
dience in  our  room.  There  behoved,  indeed,  to  be  a  secret  reserve 
in  the  covenant  of  works,  whereby  the  perfect  obedience  of  another 
was  not  excluded :  for,  if  the  covenant  of  works,  had  absolutely  ex- 
cluded a  surety  in  our  room,  then  the  covenant  of  grace  had  been 
excluded,  and  our  salvation  had  been  impossible  after  our  fall ;  but 
though  the  covenant  of  works  did  not  exclude  a  surety,  yet  that 
covenant  did  neither  provide,  nor  reveal  a  surety.  This  is  done 
in  the  covenant  of  grace,  which  is  Christ  as  Surety  fulfilling  for  us 
the  covenant  of  works,  in  all  the  articles  of  it. 

Now,  is  Truth  and  Faithfulness  at  any  loss  here  ?  No :  the 
truth  of  the  promise  and  threatening  both,  of  the  law  of  works  is 
fulfilled.  On  the  one  hand,  the  promise  of  eternal  life,  made  to 
perfect  obedience,  which,  though  we  forfeited  in  our  own  person, 
yet  we  recover  in  the  person  of  Christ ;  the  promise  of  life  upon 
the  ground  and  condition  of  perfect  obedience,  being  fulfilled  to  us 


128  THE     HAEMONY     OF     THE 

in  him,  wlio  liatli  yielded  tiiat  perfect  obedience  in  our  room.  On 
the  other  hand,  divine  Truth  and  Faithfulness,  in  the  threatening 
of  the  law,  which  was  death  is  glorified  in  that  it  is  fulfilled  upon 
the  Surety ;  while  we,  who  came  under  the  sentence  of  death  in 
the  first  Adam,  undergo  that  death  hi  the  second. 

Again,  is  Kighteousness  and  Justice  at  any  loss  by  this  Surety 
in  our  room  ?  No,  no :  whether  we  look  upon  it  as  vindictive  or 
retributive  Justice :  vindictive  Justice  is  displayed  in  its  utmost 
severity  against  Christ ;  "  Awake,  O  sword,  against  my  shepherd, 
and  against  the  man  that  is  my  fellow."  And  so  the  sword  is 
drunk  in  his  blood  to  infinite  satisfaction.  Eetributive  Justice  is 
gloriously  displayed  also  in  the  sinner's  being  rewarded,  justified, 
saved,  upon  this  ground.  It  is  true,  might  Justice  say,  I  could 
have  demanded  satisfaction  upon  the  sinner  himself,  in  his  own 
person,  but  as  I  can  sustain  no  injury  to  my  honour,  by  such  a 
Surety  as  this,  whom  they  call  Emmanuel,  God-man ;  so  I  find 
my  honour  and  interest,  instead  of  being  impaired,  is  advanced  by 
this  exchange  of  persons  :  for,  though  I  should  damn  the  sinner  tc 
all  eternity,  I  will  never  get  such  full  and  complete  satisfaction 
upon  any  finite  creature,  as  I  will  get  by  one  stroke  of  my 
avenging  sword  upon  that  Person  of  infinite  dignity ;  and  so  "  It 
pleased  the  Lord  to  bruise  him." Why,  then,  they  meet  to- 
gether and  embrace  one  another  in  him,  as  the  Surety;  and  if 
Truth  and  Eighteousness  be  both  pleased  to  the  full,  the  parties 

cannot  but  all  agree,  and  embrace  each   other. Again,  they 

meet  together  and  embrace  one  another  in  him,  as  a  Sacrifice; 
"  An  offering  and  a  sacrifice  to  God  for  a  sweet-smelling  savour," 
Eph.  V.  2.  Why,  He  ofl'ered  up  himself  by  the  eternal  Spirit.  O 
great !  Even  by  his  eternal  Godhead ;  a  valuable  sacrifice  indeed  ! 
— They  meet  together  in  him  as  a  propitiation ;  "  Whom  God  hath 
set  forth  to  be  a  propitiation  through  faith  in  his  blood,  to  declare 
his  righteousness  for  the  remission  of  sins  that  are  past,  through 
the  forbearance  of  God,"  Eom.  iii.  25.  Behold  him  righteous  in 
shewing  mercy  I  Here  is  the  atonement,  the  propitiation  :  that  very 
word  which  the  Septuagint  calls  the  mercy-seat,  in  the  Old  Testa- 
ment ;  and  it  is  the  word  that  the  poor  publican  made  use  of,  when 
he   was   seeking  mercy,    "  God   be   merciful   to   me   a  sinner ;" 

b  ecos  'ixaaOnri  ,xo,,   Bc  thou  PEOPiTious  to  me,  Luke  xviii.  13. He 

hath  a  mind  of  this  ixupv-or;  this  Mercy-seat  and  Propitiation. 
It  is  not  simple  mercy  that  he  sought,  but  Mercy  through  a  propi- 
tiation ;  he  looked  to  the  blood  of  atonement,  to  the  sacrificed 
Lamb  of  God,  saying.  Give  me  Mercy  for  this ;   by  that  solemn 


DIVINE     ATTRIBUTES     DISPLAYED.  110 

propitiation :  Be  thou  propitious  to  me.     Here  it  is  that  Mercy  and 

Justice  meet  together. They  meet  together  in  him  as  a  ransom : 

"  Deliver  him  from  going  clown  to  the  pit ;  I  have  found  a  ran- 
som," Job  xxxiii.  2-i. In  a  word,  they-have  met  together,  and 

kissed  one  another  in  a  crucified  Christ ;  whose  death  was  the  pay- 
ment of  our  debt,  the  punishment  of  our  sin,  the  price  of  our  re- 
demption, and  a  purchase  of  our  life,  liberty,  and  eternal  salvation. 

Here  is  the  meeting-place  then  of  these  glorious  perfections  of 

God :  here  is  the  person  in  whom  they  centre,  that  they  may  be  all 
glorified  to  the  highest.     Mercy,  Truth,  Eighteousness,  and  Peace, 

all  are  pleased. Mercy  is  gratified,  and  constitutes  him  to  be  the 

Mercy-seat :  Truth  is  satisfied,  and  centres  in  him  as  The  way,  the 
truth,  and  the  life :  Righteousness  is  contented,  and  declares  him 
to  be  The  Lord  our  righteousness :  Peace  is  perfected,  and  pro- 
claims him  to  be  the  Prince  of  peace :  yea,  not  only  are  all  the 
members  of  the  meeting  pleased  and  satisfied  for  themselves,  in  the 
advancement  of  their  own  particular  interests,  but  they  are  infi- 
nitely well-pleased  in  each  other ;  and  that  the  interests  of  their 
seemingly  opposite  parties  are  advanced,  as  well  as  their  own  par- 
ticular claims.  Mercy  is  pleased,  that  Truth  hath  got  all  its  de- 
mands ;  and  Truth  is  pleased,  that  Mercy  hath  got  all  her  desire ; 
and  Righteousness  is  pleased,  that  Peace  is  proclaimed ;  and  Peace 
is  pleased,  that  Righteousness  is  honoured.  Mercy  and  Peace  re- 
joice that  they  are  magnified,  to  the  infinite  glory  of  Truth  and 
Righteousness ;  and  Truth  and  Righteousness  rejoice,  that  they  are 
glorified,  to  the  infinite  pleasure  of  Mercy  and  Peace :  and  hence 
they  not  only  meet  together,  but  kiss  one  another.     Here  you  see 

where  they  meet  together. So  much  for  an  answer  thereto  more 

generally. 

More  particularly,  as  to  the  meeting-time,  you  may  take  these 
following  particulars,  for  further  clearing  of  it.  Although  this 
blessed  meeting  once  taking  place,  is  still  continued,  and  cannot  be 
said  properly  to  adjourn  from  time  to  time,  and  from  place  to 
place  ;  for  this  assembly  never  dissolves  ;  yet,  in  a  suitableness  to 
our  weak  capacity,  and  finite  understanding,  which  cannot  rightly 
conceive  of  a  meeting  that  never  had  a  time  to  meet,  because  they 
met  in  eternity,  and  never  shall  have  time  to  part,  because  they 
xneet  to  eternity ;  we  cannot  conceive  of  it,  I  say,  but  by  taking  it, 
as  it  were,  into  so  many  parts,  or  considering  it  in  so  many 
periods  ;  and  there  are  these  eight  remarkable  periods,  wherein 
Mercy  and  IJjjace  meet  with  Truth  and  Righteousness,  and  kiss 
each  other. 

Vol.  II.— 9 


loO  THE     HARMONY     OF     THE 

The  first  remarkable  period  is  this,  They  met  together  at  the 
council-table  of  the  covenant  of  redemption  from  all  eternity ;  be- 
fore ever  the  foundation  of  the  world  was  laid,  and  ere  ever  the 
morning  stars  sang  together,  Mercy  and  Truth  met  together, 
Righteousness  and  Peace  kissed  each  other :  for  the  council  of 
peace  did  then  meet,  Zech.  vi.  13.  And  all  was  concerted  by  infi- 
nite Wisdom,  how  Mercy  should  be  magnified.  Truth  cleared, 
Righteousness  vindicated,  and  Peace  concluded  ;  and  all  in  Christ, 
who,  according  to  the  tenor  of  that  covenant  (whereof  the  covenant 
of  grace  is  but  a  transcript)  was  to  give  his  soul  an  offering  for 
sin ;  and  then  was  to  see  his  seed,  and  the  pleasure  of  the  Lord  to 
prosper  in  his  hand.  Then  it  was  that  this  pleasant  meeting  was 
first  constituted,  as  you  may  see,  Prov.  viii.  30,  31.  He  being 
set  up  from  everlasting,  ere  ever  the  earth  was,  God  in  all  his 
glorious  perfections  was  delighted  in  him  :  and,  in  him.  His  "  de- 
lights were  with  the  sons  of  men."  This  was  the  grand  meeting, 
at  which  the  time  and  place  of  all  the  subsequent  meetings  were  - 
concerted,  and  all  the  other  particulars,  we  are  to  mention,  are  by 
the  result  of  this,  and,  as  it  were,  emanations  therefrom ;  for  it  is  a 
meeting  that  never  dissolves,  though  in  several  periods  it  appears 
like  a  new  meeting  unto  us.     Therefore, 

Another  remarkable  period,  is  their  meeting  together  in  the 
garden  of  Eden,  after  man  had  made  himself  naked  and  obnoxious 
to  the  flaming  sword  of  divine  justice.  Mercy  comes  walking  in 
the  garden  in  the  cool  of  the  day,  and  the  guilty  pannel  being 
examined  in  open  court,  behold  Mercy  and  Truth  meet  together  in 
the  happy  sentence  that  was  pronounced,  The  seed  of  the  woman 
shall  bruise  the  head  of  the  serpent,  Gen.  iii.  15.  Behold  Right- 
eousness and  Peace  kissing  one  another  is  the  righteous  vengeance, 
that  was  to  be  executed  upon  the  devil  and  his  works,  in  order  to 
effectuate  a  happy  peace  betAvixt  God  and  man. This  meet- 
ing was  gradually  cleared  up  under  the  Old  Testament ;  and 
in  the  legal  sacrifices,  pointing  out  the  great  propitiatory  Sacri- 
fice. 

Another  remarkable  period,  is  their  meeting  together  at  Bethle- 
hem Ephratah,  upon  Christ's  incarnation,  Micah  v.  2,  4,  5. 

Another  remarkable  period,  is  their  meeting  together  at  the 
banks  of  Jordan,  when  Christ  was  baptized.  Matt.  iii.  13,  16,  17. 

Another  remarkable  period,  is  their  meeting  together  in  the 
garden  of  Gethsemane,  when  Christ  being  in  an  agony  did  sweat 
great  dro])s  of  blood  under  the  pressure  of  avenging  justice ;  every 
drop  of  blood  was  an  ocean  of  Mercy  :  and  while  he  was  pressed 


DIVINE     ATTRIBUTES     DISPLAYED.  181 

iu  tlie  wiae-press  of  God's  wratb,  Mercy  was  expressed.  No  mercy 
to  Christ ;  for,  God  spared  not  his  own  Son,  even  when  he  cried, 
Mercy,  mercy;  God's  rnjrcy,  saying,  Father,  if  it  be  thy  will, 
remove  this  cup  from  me.  No,  no ;  no  mercy  was  shown  to  him, 
otherwise  no  mercy  had  been  shown  to  us ;  Justice  must  have  its 
due  from  him,,  that  mercy  might  vent  towards  us ;  and  so  here 
Mercy  and  Truth  meet  together. 

Another  remarkable  period,  is  their  meeting  on  Mount  Calvary, 
where  Christ  was  crucified.  It  was  upon  the  cross  of  Christ  that 
Mercy  and  Truth  met  together,  that  Righteousness  and  Peace  kis- 
sed each  other ;  for  there  it  was  that  he  paid  all  the  elect's  debt,  to 
the  last  farthing  that  Truth  and  Eighteousness  could  demand ; 
until  He  cried  with  a  loud  voice,  and  said,  It  is  finished.  Having 
done  all  that  tl^  law  could  enjoin,  he  suffered  all  that  the  law 
could  threaten,  so  as  it  cannot  crave  a  farthing  more:  "It  is  finish- 
ed :"  All  that  was  stipulated  for  with  the  Father,  in  that  federal 
transaction ;  all  that  was  promised,  in  that  eternal  compact,  is  fin- 
ished ;  every  article  agreed  to  in  the  counsel  of  peace  was  finished. 
The  bargain  that  he  had  signed  with  his  hand,  he  now  sealed  with 
his  blood ;  and  in  this  appearance  upon  the  cross,  or  in  his  obe- 
dience to  the  death,  did  all  the  attributes  of  God  meet,  as  in  a  cen- 
tre. And  on  this  account  was  Mount  Calvary  more  glorious  than 
Mount  Sinai;  for,  in  Mount  Sinai,  God  appeared  in  his  terrible 
majesty,  making  the  mountain  to  tremble,  and  the  earth  to  shake ; 
but  here  in  Mount  Calvary,  he  appeared  not  only  in  his  terrible 
majesty,  but  in  his  tender  mercy,  in  his  terrible  fury  against  sin ; 
and  in  his  tender  favour  towards  the  sinner  ;  and  now,  the  contro- 
versy betwixt  Justice  and  Mercy  seems  at  a  crisis ;  here  was  the 
critical  juncture,  wherein  their  different  demands  behoved  to  be  de- 
cided ;  and  it  was  done  with  such  a  solemnity  as  made  the  whole 
universe,  as  it  were,  to  tremble  and  quake  :  for  then  did  God  shake, 
not  the  earth  only,  but  also  heaven  ;  for  when  Christ  was  under  the 
mighty  load  of  this  terrible  wrath,  in  the  sinner's  room,  there  was 
a  great  earthquake,  and  the  heavens  grew  black,  the  sun  was 
eclipsed ;  and,  that  at  a  time,  contrary  to  the  common  rules  of  na- 
ture, which  made  a  heathen  philosopher,  at  a  distance,  cry  out, 
"  That  either  the  frame  of  nature  was  on  the  point  of  dissolution, 
or  the  God  of  nature  was  suffering."  And  indeed  he  was  suffering 
unto  blood,  and  unto  death.  Behold  the  living  and  eternal  God 
here,  in  our  nature  wounded  to  death,  and  bleeding  out  his  life,  to 
be  a  sacrifice  for  sin,  that  justice  might  be  satisfied,  and  mercy 
might  be  magnified,  and  all  the  attributes  of  God  glorified  to  the 


132  THE     HARMONY     OF     THE 

highest.     O  wonder  !  that  Golgotha  the  place  of  a  skull,  should 

be  such  a  famous  meeting-place  for  the  divine  perfections. ^It 

was  a  place  of  the  greatest  shame  and  ignominy ;  but,  in  him  Who 
endured  the  cross,  and  despised  the  shame,  it  was  made  a  place  of 
most  resplendent  glory  ;  for,  in  the  cross  of  Christ,  Mercy  and 
Truth,  Kighteousness  and  Peace  met,  and  embraced  each  other. 
God's  attributes  did  harmoniously  join  together,  so  as  the  one  does 
not  blacken,  but  illustrate  the  glory  of  the  other,  while  they  shined 
gloriously  in  the  face  of  Christ  crucified,  as  a  beautiful  and  bright 
constellation ;  for  he  was  Set  forth  to  be  a  propitiation,  to  declare  the 
Kighteousness  and  Justice  of  God,  together  with  his  other  glorious 
names. 

Another  remarkable  period,  is  their  meeting  together  at  the  bar 
of  God's  great  Justice-court  in  heaven,  "  Within  ^  veil,  whitlier 
the  forerunner  is  for  us  entered,  even  Jesus,  "  Heb.  vi.  20,     When 
Christ  was  upon  the  cross,  The  veil  of  the  temple  was  rent   in 
twain,  from  the  top  to  the  bottom ;  and  a  way  was  made  for  enter- 
ing into  the  holy  of  holies  :    and  as  the  priests  under  the  law  were 
not  only  to  offer  the  sacrifice  without  the  camp,  but  after  that  were 
to  enter  the  holiest  of  all,  not  without  blood,  but  with  the  blood 
of  the   sacrifice,  to  sprinkle  the  mercy  seat,   Levit.  xvi.  14,  15. 
Even  so,  Christ  having  offered  himself  a  sacrifice,  and  "suffered 
without  the  gate,"  Heb.  xiii.  12.    .He  is  entered  into  the  holy  place 
by  his  own  blood,  Heb.  ix.  12,  there  to  appear  as  our  High-priest 
in  the  power  and  virtue  of  his  blood  to  make  a  full  atonement,  and 
sprinkle  the  mercy-seat.     Hence  believers  are  said  to  Be  come  to 
Jesus   the   Mediator   of  the  new  covenant,  and  to  the   blood   of 
sprinkling ;  and  where  is  this  ?    Even  in  heaven  as  you  see  in  the 
context,  Heb.  xii,  23,  24.     Now,  in  this  work,  Christ  carried  the 
price   of  his    blood  into  the  very  presence  of  God  for  us,  Heb. 
ix.  24,  and  paid  it  down  before  him:  and  in  this  act,  Justice  hath  its 
satisfaction  brought  home;  and  by  this  act,  Mercy  and  Justice  actually 
are  met ;  for  hereby  Christ  sprinkled  the  very  mercy -seat  with  blood, 
all  over,  both  upon  it,  and  before  it,  as  the  forecited,  Levit.  xvi.,  re- 
presents.    For  the  mercy-seat  of  old  stood  so,  that  it  could  be 'seen 
but  two  ways,  namely,  upon  it,  and  before  it,  as  a  table  next  to  the 
wall :  and  so  this  points  out,  that  whatever  way  we  may  look  to 
mercy  by  faith,  we  may  see  mercy  and  blood  mixed ;  mercy  and 
justice  met  together  ;  and  all  sorts  of  mercy  conveyed  through  the 
blood  of  Christ ;  top  mercies,  and  side  mercies,  upper  mercies,  of 
a  spiritual  nature,  and  lower  mercies,  of  a  temporal  nature ;   for 
the  mercy-seat  is  sprinkled  with  blood  upon  it,  and  before  it,  and 


DIVINE     ATTRIBUTES      DISPLAYED.  133 

wliatever  way  you  look  to  it.  The  sacrifice  was  finished  on  the 
cross ;  and  all  sacrifices  finished  therein :  but  the  blood  of  the 
sacrifice  behoved  also  to  be  carried  within  the  veil  in  order  to  the 
full  atonement,  that  what  was  written  in  blood  upon  the  cross, 
might  be  sealed  in  the  presence  of  God  at  the  heavenly  bar  :  and 
we  act  not  our  faith  far  enough  for  redemption,  unless  we  follow 
Christ  from  the  cross  to  the  bar  of  God's  justice-court  in  heaven, 
to  see  all  sealed  and  secured  there  within  the  veil,  where  this  blood 
is  exposed  as  it  were,  and  plead  at  the  bar ;  where  Mercy  and  Jus- 
tice meet  together,  and  embrace  each  other. 

Another  remarkable  period,  is  there  meeting  together  at  the  bar 
of  conscience,  God's  lower  court,  on  the  day  of  actual  reconciliation 
betwixt  God  and  the  sinner ;  for  then,  "  The  blood  of  Christ,  who, 
through  the  eternal  Spirit,  offered  himself  without  spot  to  God," 
doth  purge  the  conscience,  Heb,  ix.  14.  And  The  blood  of  sprink- 
ling, wherewith  the  conscience  is  purged  from  dead  works  to  serve 
the  living  God,  doth  put  forth  its  purgative  power  and  virtue  by  a 
certain  internal  speech  ;  and  what  doth  it  speak  to  the  conscience  ? 
It  speaks  better  things  than  the  blood  of  Abel  ;  that  speaks  ven- 
geance, but  this  speaks  mercy  and  peace  in  conjunction  with  truth, 
righteousness,  and  justice:  for  wherever  justice-satisfying  blood 
cries  for  mercy  and  peace,  Mercy  and  Truth,  Eighteousness  and 
Peace  meet,  and  embrace  each  other.  This  blood  is  the  cement 
whereby  they  are  joined  together  ;  before  this  blood  be  applied,  the 
conscience  of  the  convinced  sinner  is  all  in  a  flame,  like  Mount  Sinai ; 
thunder,  and  lightning,  and  smoke,  and  darkness,  and  fear  of  hell 
and  vengeance,  compassing  the  soul  about,  while  it  is  arraigned  at 
the  instance  of  the  fiery  law,  to  pay  the  double  debt  to  the  manda- 
tory and  minatory  part  of  the  law  ;  that  is,  perfect  obedience  upon 
the  pain  of  eternal  death  and  damnation.  The  sinner  finds  himself 
lost  and  undone  for  ever  by  this  law  ;  but  then,  whenever  the  blood 
of  sprinkling  comes  in,  and  appears  at  the  bar  of  conscience,  it 
speaks  better  things,  it  is  a  better  speaker  than  the  law ;  and  what 
says  it  ?  Why,  the  language  of  it  is.  With  your  leave,  0  law,  you 
have  nothing  to  crave ;  for  Christ  the  Son  of  God  was  arraigned 
at  the  instance  of  divine  Justice,  to  pay  all  this  debt,  because  he 
was  this  sinner's  Surety  and  Substitute  ;  and  he  actually  paid  it,  by 
obeying  the  command,  and  undergoing  the  penalty  of  the  law ;  and 
for  this  I  produce  the  ancient  records  of  God ;  In  the  volume  of 
his  book,  it  is  written  of  Christ,  that  when  sacrifice  and  offering 
would  not,  he  said,  Lo,  I  come,  I  delight  to  do  thy.will :  and  that 
the  Lord   hath  laid  on  him  the  iniquity  of  us  all :    That  he  was 


134  THE     HARMONY     OF     THE 

made  a  curse  for  us ;  yea,  that  he  was  made  sin  for  us,  even  lie 
who  knew  no  sin,  that  we  might  become  the  righteousness  of  God 
in  him.  And  therefore,  O  law,  though  thou  hast  Truth  and 
Righteousness  on  thy  side,  yet  Truth  and  Righteousness  have  met 
with  Mercy  and  Peace,  and  they  have  concerted  matters,  and  agreed 
harmoniously,  and  kissed  one  another,  in  token  of  their  full  agree- 
ment in  Christ ;  so  that  in  Christ  all  charges  are  answered. — And 
thus  in  the  believer's  conscience  parties  meet  together. 

III.  The  third  thing  proposed  was,  how  and  alter  what  manner 
is  it,  that  they  meet  together,  and  kiss  each  other  ?  We  are  to 
conceive  of  it  after  the  manner  of  God  ;  for  it  is  more  than  a  meet- 
ing of  saints  ;  it  is  more  than  a  meeting  of  angels  ;  it  is  a  divine 
meeting  of  all  the  glorious  attributes  of  God ;  and  we  may  notice 
these  following  qualities  of  it. 

It  is  a  wonderful  and  mysterious  meeting :  it  is  above  our  appre- 
hension and  conception.  O  !  how  wonderful  a  meeting  is  this ! 
The  very  name  of  the  Person,  that  is  made  the  trysting-place,  the 
meeting-place,  is  called  Wonderful,  Isa.  ix.  6.  Because  the 
meeting  is  about  us,  his  name  is  called  Emmanuel,  God  with  us. — 
O  how  mysterious  is  this  meeting  !  "  Great  is  the  mystery  of  god- 
liness: God  was  manifest  in  the  flesh,"  1  Tim.  iii.  16.  That  is  all 
the  attributes  of  God  meeting  together,  and  harmoniously  embrac- 
ing one  another  in  the  eternal  Son  of  God,  who  hath  assumed  our 
nature  into  his  own  personality :  this  is  the  most  wonderful  myste- 
rious meeting  that  ever  was  in  heaven  or  earth. 

It  is  a  joyful  meeting ;  they  meet  with  infinite  pleasure  and  sat- 
isfaction in  one  another;  "Behold  my  Servant,  whom  I  uphold; 
mine  elect,  in  whom  my  soul  delighteth,"  Isa.  xlii.  1.  As  the  per- 
fections of  God  are  glorified  in  Christ,  so  they  rejoice  and  are  de- 
lighted in  him ;  For  Jehovah  is  well-pleased  for  his  righteousness' 
sake  ;  and  therefore  the  pleasure  of  the  Lord  shall  prosper  in  his 
hand ;  and  he  shall  see  the  travail  of  his  soul  and  be  satisfied. 
Surely,  if  God  hath  his  pleasure,  and  Christ  his  satisfaction,  no  at- 
tribute of  the  Divine  Majesty,  no  member  of  the  meeting  is  dis- 
pleased, or  out  of  humour  ;  no,  no ;  "  This  is  my  beloved  Son,  in 
whom  I  am  well-pleased."  My  Justice  is  pleased,  my  Mercy  is 
pleased,  and  all  my  other  attributes  are  pleased.  O  it  is  a  heart- 
some,  pleasant,  and  joyful  meeting  !  May  all  that  hear  me  be  well- 
pleased  to  see  it :  no  joyful  meeting,  but  what  hath  a  respect  to 
this. 

It  is  a  holyjneeting:    some  meetings  among  men  that  are  called 
heartsome  meetings,  yet  are  very  unholy  and  sinful  meetings ;  but 


DIVIXE     ATTRIBUTES     DISPLAYED.  135 

lierj  is  an  iiifiuitelv  h.o]y  meeting;  "Holiness  to  tlae  Lord,"  is  tlu 
motto  of  it.  A  meeting  of  lioly  saints,  and  holy  angels,  is  not  such 
a  holy  meeting  as  this  meeting  of  the  holy  attributes  of  God,  to  ad 
vance  the  great  design  of  infinite  holiness,  i^ll  the  holy  meetings 
that  ever  were,  or  ever  will  bo,  are  the  result  of  this,  and  the  effect 
of  some  portion  of  holiness  sent  from  it ;  for  all  holiness  issues 
from  it.  Here  Mercy  and  Truth  meet  together,  in  a  holy  manner; 
Righteousness  and  Peace  salute  each  other,  in  a  holy  way,  and 
greet  one  another  with  a  hxAy  kiss. 

It  is  a  happy  meeting ;  all  happiness  and  blessings  flow  from 
this  meeting :  Christ  the  meeting-place  is  the  centre  of  all  spiritual 
blessings,  Eph.  i.  3.  Man^^  unhappy  meetings  have  been  in  the 
world  since  sin  entered  into  it ;  and  sinful  unholy  meetings  are  al- 
ways miserable  and  unhappy  meetings :  but  this  holy  meeting 
must  be  a  happy  meeting ;  and  this  holy  kiss,  must  be  a  happy 
kiss.  If  Mercy  and  Truth  had  not  met  together,  we  had  never 
met  with  God ;  if  Righteousness  and  Peace  had  never  kissed  each 
other,  we  had  never  got  a  kiss  of  the  fair  face  of  the  Son  of  God, 
nor  ever  been  taken  into  the  divine  embraces. 

It  is  a  free  meeting :  Mercy  and  Truth  met  together  fre^y,  with- 
out being  constrained  ;  Righteousness  and  Peace  kissed  each  other 
freely,  without  being  forced ;  no  motive  from  without  could  ever 
take  place  to  move  God  to  call  this  meeting  from  eternity ;  it  was 
"  According  to  his  own  purpose  and  grace,  which  was  given  us  in 
Christ  Jesus,  before  tlie  world  began,"  2  Tim.  i.  9.  Free  sovereign 
grace  is  the  original  of  the  meeting.  It  is  also  such  a  free  assem- 
bly, where  every  member  might  freely  speak,  and  not  one  to  inter- 
rupt another,  as  is  usual  in  meetings  among  men,  where  some  cry 
one  thing,  and  some  another,  in  a  confused  manner  ;  like  that  as- 
sembly, Acts  xix.  32,  where  it  is  said,  "  The  assembly  was  con- 
fused ;  and  the  more  part  knew  not  wherefore  they  were  come  to- 
gether ;  and  some  cried  one  thing,  and  some  another :"  no,  this 
meeting  is  free,  in  opposition  both  to  all  constraint  and  compulsion 
from  without,  and  to  all  confusion  and  commotion  from  within : 
where  sovereign  free  Grace  is  the  master-conveener,  there  can  be 
no  compulsion  ;  and  where  the  God  of  order  is  the  manager,  there 
could  be  no  confusion ;  and  where  the  God  of  Peace  was  all  in  all, 
there  could  be  no  dissension.     Therefore, 

It  is  a  harmonious  meeting ;  whatever  difi'erent  claims  and  pre- 
tentions the  members  of  the  meeting  may  seem  to  have,  yet  they 
harmoniously  concur  in  advancing  one  another's  honour  and 
glory  ;  and  hence,  as  they  mutually  meet  together,  so  they  aftec^ 


136  THE     HARMOXY     OF     THE 

tionatelj  embrace  one  another.  There  was  no  discord  at  this  as- 
sembly, no  proper  variance  or  striving  for  state ;  but  gloriously 
ccjnspiring  with  joint  hearts  and  hands,  to  glorify  each  other  in  the 
salvation  of  a  company  of  sinners,  by  Jesus  Christ,  The  divine 
essence  is  undivided ;  and  as  There  are  three  that  bear  record  in 
heaven,  the  Father,  the  Word,  and  the  Spirit ;  and  these  three  are 
one ;  so  the  attributes  of  God,  however  manifold  to  our  apprehen- 
sion, yet  there  is  no  division  among  them,  they  are  all  one ;  and 
their  conspiring  together  in  Christ  for*  our  redemption,  is  called 
no\v7roi>ti\c,s  2oipiA  tZ  et.u,  The  MANIFOLD  WISDOM  OF  GoD.  The  manifold 
perfections  of  God  meet  together  in  one,  with  one  consent  and  with 
one  heart.  Behold  Mercy  and  Justice  in  one  another's  arms ; 
and  so  close  is  the  embracement,  that  they  are  just  one.  Though 
it  be  a  full  meeting,  and  all  parties  present,  yet  there  is  no  war,  no 
jar,  no  dissension,  no  division,  but  all  harmony  and  concord,  all 
love  and  affection :  it  is  the  most  peaceable  meeting  that  ever  was. 
And  yet, 

It  is  a  bloody  meeting  :  and  never  was,  and  never  will  there  be 
such  a  bloody  meeting  in  heaven  or  earth :  the  mercy-seat  must  be 
sprinkled  with  blood ;  Mercy  cannot  be  vented  without  blood ; 
Truth  cannot  be  cleared,  without  blood ;  Righteousness  cannot  be 
vindicated,  without  blood ;  and  Peace  cannot  be  purchased,  with- 
out blood ;  Without  shedding  of  blood  there  is  no  remission  ;  no 
mercy  to  be  vented,  no  peace  to  be  proclaimed  ;  Christ  hath  "  made 
peace  through  the  blood  of  his  cross,"  Col.  i.  20.  A  bloody  hus- 
band hast  thou  been  unto  me,  said  Zipporah  ;  but,  0  how  much 
more  may  Christ  say,  a  bloody  meeting  hath  this  been  unto  me  ? 
"  Who  is  this  that  cometh  from  Edom,  with  dyed  garments  from 
Bozra?"  Isa.  Ixiii.  1.  Why,  what  is  the  matter  that  his  garment 
is  dyed  with  blood  !  Why  ?  when  Mercy  and  Truth  met  together, 
they  pressed  to  be  so  near  one  another  in  him,  that  they  pressed 
the  blood  out  of  his  veins  ;  and  so  it  was  a  bloody  meeting  :  and 
when  Righteousness  and  Peace  kissed  each  other,  it  behoved  to  be 
in  Christ,  and  so  the  sword  of  justice  behoved  to  pierce  him 
through  and  through ;  that  so  these  sacred  lips  might  meet  and 
kiss  each  other  in  his  heart ;  and  so  it  was  a  bloody  kiss :  they 
kissed  each  other  with  such  good  will,  that  Christ  was,  as  it 
were,  bruised  betwixt  their  lips,  that  the  blood  might  cement  anvl 
glue  them  togetl^er.  One  would  think,  such  a  bloody  kiss  would 
be  no  pleasant  kiss  ;  nay,  but  "It  pleased  the  Father  to  bruise 

him :"  they  met  together  on  a  sea  of  blood. Thus  it  was  a 

bloody  meeting.     Again, 


DIVINE     ATTRBUTES     DISPLAYED.  137 

Tt  is  an  efficacious  meeting :  many  meet  and  assemble  together, 
and  yet  do  nothing  at  their  meeting ;  it  is  to  no  effect :  but  here 
Mercy  and  Truth  meet  together  efficaciously,  co-operatively;  all  is 
done  at  the  meeting,  that  God  proposed  to  be  done,  and  all  is  done 
that  concerns  the  glory  of  God  and  salvation  of  men ;  their  meeting 
together,  is  their  working  together,  and  that  to  perfection;  For 
God  the  Lord  is  a  rock,  and  his  work  is  perfect.  Their  meeting 
together,  is  their  building  together ;  Psal.  Ixxxix.  2,  3,  "  I  have 
said,  Mercy  shall  be  built  up  forever :  thy  faithfulness  shalt  thou 
establish  in  the  very  heavens."  There  is  Mercy  and  Truth  both  a- 
building,  and  the  foundation  of  the  building  is  laid  in  Christ :  "I 
have  made  a  covenant  with  my  chosen,  I  have  sworn  unto  David 
my  servant." 

It  is  an  unexpected  meeting  ;  it  is  beyond  the  expectation  of  men 
and  angels.  If  friends  and  intimates  should  meet  and  salute  one 
another,  it  would  not  be  surprising ;  but  to  see  opposites,  antipodes 
and  antagonists  meet  together,  and  embrace  each  other,  this  were 
surprising  and  unexpected ;  so  to  see  light  and  darkness,  love,  and 
enmity,  life  and  death  meeting,  how  unexpected  were  that  ?  Thus 
it  is  here,  Mercy  and  Truth,  Righteousness  and  Peace,  these  attri- 
butes of  God,  with  respect  to  us,  were  opposites  and  antipodes. 
The  language  of  Truth  and  Righteousness,  is  death  and  damnation 
to  the  sinner ;  the  language  of  Mercy  and  Peace,  is  life  and  salva- 
tion to  the  sinner ;  and  when  a  sinner  finds  himself  pursued  to 
death,  at  the  instance  of  divine  Justice,  and  the  truth  and  veracity 
of  God  engaged  against  him,  according  to  the  threatening  of  the 
law,  O  how  unexpected  a  rencounter  is  it !  when  he  finds  Mercy  and 
Peace  meeting  with  Justice  and  Truth,  and  stopping  the  pursuit, 
according  to  the  promise  of  the  gospel,  to  the  credit  of  the  opposite 
parties,  saying,  "  Deliver  him  from  going  down  to  the  pit ;  I  have 
found  a  ransom,"  and  so  all  differences  are  adjusted ;  all  opposites 
reconciled,  to  the  infinite  surprise,  and  beyond  the  expectation  of 
all  created  beings.  No  wonder  then,  upon  this  meeting  discovered, 
the  poor  soul  cries.  Is  this  the  manner  of  man,  0  Lord?  O,  who 
is  like  unto  thee !  Nay,  there  is  none  like  unto  the  God  of  Jesurun, 
that  rides  on  the  heaven  for  their  help,  and  in  his  excellency  on  the 
skies. 

It  is  an  everlasting,  indissolvable  meeting :  other  meetings  will 
adjourn  their  meetings  from  time  to  time,  and  from  place  to  place  ; 
yea,  other  meetings  must  part,  and  when  they  part,  they  may  never 
meet  again ;  and  we  that  are  here  met,  must  part,  and  never  all 
meet  again  in  time ;  even  as  some  others  that  met  together  with 


138  THE     HAEMONY     OF     THE 

US  the  last  year,  are  away  to  eternity. — But  0 !  this  meeting  be- 
twixt Mercy  and  Truth,  Kighteousness  and  Peace,  it  is  a  meeting 
where  there  is  no  parting ;  the  meeting  is  from  everlasting  to  ever- 
lasting; their  meeting  together,  and  kissing  each  other,  is  an 
eternal  and  unchangeable  meeting,  and  an  eternal  and  unchange- 
able kiss :  it  is  every  way  like  God,  without  beginning,  without 

ending,  and  without  succession. Whatever  beginning,  issue,  or 

increase  it  hath  with  respect  to  its  manifestation  to  us,  yet  in  itself, 
it  is  still  the  same  in  Christ  Jesus,  who  is  "  The  same  yesterday,  and 
to-day,  and  forever  ;"  without  any  variableness  or  shadow  of  turning, 
Heb.  xiii.  8.  The  meeting  never  breaks  up ;  it  is  a  continued 
meeting,  never  to  be  dissolved ;  and  there  they  kiss  one  another  to 
all  eternity;  For  his  mercy  endureth  forever,  and  his  righteousness 
to  all  generations  :  and  because  of  truth,  meekness,  and  righteous- 
ness, in  his  majesty  he  shall  ride  prosperously  :  and  of  the  increase 
of  his  government  and  peace  there  shall  be  no  end.  I  have  said, 
Mercy  shall  be  built  up  forever ;  and  I  have  said.  Truth  shall  be 
established  in  the  heavens.  Why,  what  is  the  meaning  of  all  these 
expressions  ?  The  language  is,  as  if  one  glorious  attribute  of  God, 
should  say  to  another,  O  !  the  sin  of  man  set  us  all,  as  it  were,  at 
variance,  and  the  whole  creation  knows  not  how  to  reconcile  God 
with  himself,  if  he  shall  save  one  sinner ;  but  behold  we,  having 
met  together  in  Christ  the  Kighteousness,  the  Ransom,  the  Atone- 
ment, the  Propitiation :  having  embraced  one  another  in  behalf  of 
those  poor  miserable  sinners,  our  arms  shall  never  separate,  that 
are  clasped  together.  Mercy  and  Truth  have  met  together, 
saying,  You  and  I  shall  never  part ;  Righteousness  and  Peace  have 
kissed  each  other,  saying.  You  and  I  shall  never  sunder,  nor 
suspend  the  embracement,  neither  death  nor  life,  nor  hell,  nor 
devils,  nor  sin  itself,  shall  ever  separate  us.  It  is  a  bargain  among 
us,  a  divine  match ;  they  have  met  together  by  an  everlasting 
covenant,  sealed  the  bargain  with  an  everlasting  kiss,  and  fastened 
a  knot  in  an  everlasting  Righteousness,  which  is  the  band  of  the 
union,  even  Christ;  "For  my  covenant  shall  stand  fast  with  him," 
Psalm  Ixxxix.  28.  Where  you  will  also  see  how  this  everlasting 
meeting  is  established  in  Christ,  verse  14,  "  Justice  and  judgment 
are  the  habitation  of  thy  throne ;"  or,  the  establishment  of  thy 
throne,  as  it  may  be  reneJered ;  and  "Mercy  and  truth  shall  go 
before  thy  face."  And  verse  21,  "  With  whom  my  hand  shall  be 
established:"  and  my  faithfulness   and  my  mercy  shall  be  with  him. 

And  verse  28,  "My  mercy  will  I  keep  for  him  forevermore." 

Thus  it  is  an  everlasting;  meeting. 


DIVINE     ATTRIBUTES     DISPLAYED.  139 

IV.  The  fourtli  thing  proposed,  was,  Why,  or  for  what  reasons 
they  have  met  together,  and  kissed  each  other  ?  Why  have  the 
perfections  of  the  glorious  God  conspired  so  harmoniously,  and 
met  together  in  such  a  sweet  solemnity  ?  Surely  such  a  meeting 
as  this  must  have  noble  designs  in  view ;  and  I  will  tell  you  these 
four  reasons  of  the  meeting,  or  four  things  that  were  to  be  con- 
certed at  this  great  assembly. 

They  met  together,  to  concert  measures  for  advancing  the  glory 
of  God  to  the  highest.  This  parliament  of  heaven  met  together 
upon  ways  and  means,  for  bringing  the  greatest  revenue  of  praise 
and  glory  to  the  crown  of  heaven,  to  Father,  Son,  and  Holy  Ghost ; 
and  all  the  glorious  attributes  of  this  great  and  eternal  God. 
These  glorious  attributes  conspired  harmoniously  to  set  forth  and 
glorify  themselves  most  illustriously :  they  met  together,  and  kissed 
one  another,  that  they  might  glorify  each  other.  The  glory  of 
God  was  the  first  and  last  end  of  the  meeting.  What  is  the  chief 
end  of  man,  but  to  glorify  God,  and  enjoy  him  for  ever  ?  and,  0  ! 
what  is  the  chief  end  of  Go  1  ?  It  is  even  to  glory  himself  in  all 
his  perfections,  and  to  enjoy  himself  for  ever.  And  how  does  God 
glorify  himself  most  brightly  ?  It  is  even  in  Christ,  the  meeting- 
place  of  these  perfections,  with  a' view  to  our  redemption,  "To  the 
]n'aise  of  the  glory  of  his  grace,  wherein  he  hath  made  us  accepted 
in  the  Beloved,"  Eph.  i.  6.  And  how  does  he  enjoy  himself  most 
sweetly  ?  It  is  even  in  Christ,  Behold  mine  Elect,  in  whom  my 
soul  delighteth;  "I  was  daily  his  delight,"  says  Christ,  while  "My 
delights  were  with  the  sons  of  men,"  Prov.  viii.  80.  They  met 
together  to  put  a  crown  of  glory  and  honour  upon  each  other. 
Adam's  sin  and  rebellion,  and  your  sin,  man,  woman,  and  my  sin 
(O  that  God  dishonouring  evil  sin !)  it  had  pulled  off  that  crown 
of  glory,  as  it  were,  from  the  head  of  the  great  King,  eternal  and 
mmortal,  and  thrown  it  into  the  mire,  and  stained  it  with  filth  and 
dilution :  but  behold  these  attributes  of  God  meet  together  to  take 
up  the  crown,  to  rub  off  the  dust  and  dung  that  sin  had  cast  upon 
it,  and  to  add  some  more  sparkling  jewels  to  it  than  ever,  and  set 
it  upon  the  head  of  their  Sovereign,  to  the  highest  praises  of  his 
T^lercy,  Justice,  Truth,  Righteousness,  Grace,  Love,  Holiness,  Wis- 
dom, and  all  his  other  excellencies ;  that  men  and  angels  might 
sing  and  say,  "  Glory  to  God  in  the  highest,  and  on  earth  peace, 
good- will  toward  men ;"  that  all  the  saints  might  sing  a  concert  in 
praise  of  the  meeting  betwixt  Mercy  and  Truth,  Justice  and  Peace, 
saying  as  it  is  Psal.  Ixxxix,  15,  "Justice  and  judgment  are  the 
habitation  of  thy  throne :    mercy  and  truth  shall  go  before  thy 


140  THE     HARMC.nY     of     THE 

face."  And  that  every  saint  might  sing  the  fifty-seventh  Psalm 
and  ninth  and  tenth  verses.  "  I  will  praise  thee,  O  Lord, 
among  the  people :  I  will  sing  unto  thee  among  the  nations 
For  thy  mercy  is  great  unto  the  heavens,  and  thy  truth  unto 
the  clouds."  They  met  together,  to  put  a  crown  of  glory 
upon  the  head  of  Chris^  Heb.  ii.  9,  in  whom  they  met.  This 
assembly  did  convene  for  the  coronation  of  the  Son  of  God :  For 
He  having  "  humbled  himself,  and  become  obedient  unto  death, 
even  the  death  of  the  6ross.  Wherefore  God  also  hath  highly  ex- 
alted him,  and  given  him  a  name  which  is  above  every  name : 
That  at  the  name  of  Jesus  every  knee  should  bow,  of  things  in 
heaven,  and  things  in  earth,  and  things  under  the  earth  ;  and  that 
every  tongue  should  confess  that  Jesus  Christ  is  Lord,  to  the  glory 
of  God  the  Father."  Phil.  ii.  8,-13.  Christ  hath  glorified  the 
Father,  and  therefore  the  Father  glorified  him ;  "  Now  is  the  Son 
of  man  glorified,  and  God  glorified  in  him.  If  God  be  glorified  in 
him,  God  shall  also  glorify  him  in  himself,"  John  xiii.  31,  32. 
Him  that  honoureth  me,  I  will  honour,  says  God,  1  Sam.  ii.  30. 
And  in  whom  does  this  take  place  to  perfection  ?  It  is  in  Christ ; 
God  is  honoured  most  highly  by  him;  and  therefore  he  is  honoured 
most  highly;  Amen,  so  let  it  be,  and  so  shall  it  be. And  there- 
fore it  is  concerted  in  that  meeting  that  all  the  saints  shall  glorify 
him ;  hence  that  royal  edict  comes  forth,  "  He  is  thy  Lord  ;  and 
worship  thou  him;"  Psalm  xlv.  11.  And  so  we  find  them  doing, 
Rev.  V.  9,  "  Thou  art  worthy  to  take  the  book,  and  to  open  the 
seals  thereof;  for  thou  wast  slain  and  hast  redeemed  us  to  God  by 

by  thy  blood." It  is  concerted  in  that    meeting,  that    all    the 

angels  should  glorify  him;  hence  that  edict  comes  forth,  "Let  all 
the  angels  of  God  worship  him,"  Heb.  i.  6.  And  so  we  find  them 
doing,  Rev.  v.  11,  12,  "1  heard  the  voice  of  many  angels,"  "and 
the  number  of  them  was  ten  thousand  times  ten  thousand,  and 
thousands  of  thousands ;  saying,  with  a  loud  voice,  Worthy  is 
the  Lamb  that  was  slain,  to  receive  power,  and  riches,  and  wisdom, 
and  strength,  and  honour,  and  glory,  and  blessing." It  is  con- 
certed in  this  meeting,  that  all  the  creatures  in  heaven  and  ea  ith, 

sea  and  land,  shall  glorify  him,  as  we  see  verse  13. But  lesk 

the  sinful  creatures  upon  earth,  like  you  and  me,  should  not  glorify 
,  him,  or  see  his  glory,  it  is  concerted  in  that  glorious  meeting,  that  the 
Holy  Ghost,  the  eternal  Spirit,  one  God,  equal  in  power  and  glory 
with  the  Father  and  the  Son,  shall  be  sent  down  to  the  earth  to  glorify 
him,  "  He  shall  glorify  nie  :  for  he  sliall  receive  of  mine,  and  sh^ll 
shew  it  unto  you,"  John  xvi.  14. 0 !  hath  the  Spirit  of  God 


DIVINE     ATTRIBUTES     DISPLAYED.  141 

been  shewing  any  thing  of  Christ  among  you  this  clay  !  any  thing 
of  his  grace,  fullness,  and  righteousness,,  so  as  to  glorify  him,  and 
make  him  glorious  above  all  things  to  you :  why  then,  we  may 
reckon  that  you  have  found  something  of  the  saving  fruits  of  this 
glorious  meeting :  for  the  grand  design  of  it  was  to  glorify  God  in 
Christ,  by  the  Spirit.  They  met  to  concert  all  things  relating  to 
the  glory  of  the  Father,  in  the  Son,  by  the  Holy  Ghost.  They  met 
to  consult  their  own  glory  in  Christ,  that  Mercy  and  Truth  might 
be  glorified  in  him. 

Tiiey  met  together  to  concert  their  proper  work,  in  carrying 
on  this  great  end,  of  the  glory  of  God,  and  his  perfections. 
They  do  not  meet  together  to  sit  idle,  and  do  nothing  no,  they 
meet  together  to  concert  each  of  them  their  proper  business,  as 
Christ  said  to  his  friends,  Wherefore  was  it  that  ye  sought  me  ? 
Wist  ye  not  that  I  must  be  about  my  Father's  business  !  So  may  I 
say  here,  the  attributes  of  God  met  together,  that  they  may  go 
about  God's  business  :  what  business  ?  what  work  belongs  to  each 
of  them  severally  ?  Why,  Mercy  and  Truth  meet  together,  that 
they  may  be  sent  upon  an  embassy  together ;  "  God  shall  send  forth 
his  mercy  and  his  truth,"  Psalm  Ivii.  3;  his  Mercy,  to  give  in  the 
promise  of  the  gospel ;  and  his  Truth  to  make  out  the  same. 
Thus  Mercy  and  Truth  met  together,  th^t  they  may  be  sent  forth 
upon  some  gracious  expedition,  particularly  both  to  be  leaders  and 
followers ;  to  the  remnant  whom  God  appointed  unto  life.  On  the 
one  hand,  to  be  leaders  ;  hence  the  psalmist  cries,  0  send  forth  thy 
light  and  thy  truth ;  let  them  lead  me,  and  bring  me  to  thy  holy 
hill,  and  to  thy  tabernacle :  then  will  I  go  to  the  altar  of  God,  to 
God  my  exceeding  joy.  Behold  the  wonderful  business  of  Mercy 
and  Truth,  and  the  work  they  are  set  out  upon,  even  mercifully 

to  lead  blind  souls  to  God  in  Christ. On  the   other  hand,  it  is 

t©  be  not  only  leaders,  but  followers  :  Surely  goodness  and  mercy 
shall  follow  me  all  the  days  of  my  life.  Psalm  xxiii.  6.  If  the 
child  of  God  under  any  temptation,  refuse  to  be  led  by  Mercy  and 
Truth,  and  give  up  with  them  as  his  leaders,  yet  for  all  that,  he  shall 
not  hinder  them  to  be  his  followers :  he  may  run  out  of  God's  way, 
but  Mercy  will  follow  and  bring  him  back ;  and  when  Mercy  fol- 
lows, it  is  always  in  company  with  Truth.  And,  0  !  what  think 
ye  of  this  wonder !  Mercy  and  Truth  meet  together,  that  they 
might  go  forth  together,  like  two  pages,  to  follow  you,  believer, 
through  all  the  steps  of  your  wilderness  journey ;  Goodness  and 
mercy  shall  follow  me  all  the  days  of  my  life.  Here  is  a  piece 
of  work,  that  Mercy  and  Truth  have  met  together  for,  even  to  be 


142  THE     HARilOXY     OF     THE 

sent  forth,  as  leaders  and  followers  of  poor  elect  sinners,  till 
they  be  out  of  all  hazard,  in  Emmanuel's  land,  where  glory 
dwells:  see  Psalm  Ixi.  7.  But  then,  as  "  Mercy  and  truth  are  met 
together,"  to  pursue  their  proper  work ;  so,  "  Righteousness  and 
peace  have  kissed  each  other,"  for  pursuing  of  theirs.  Well,  say 
you,  what  is  the  work  of  Righteousness  and  Peace  ?  You  have  a 
word  in  the  last  verse  of  this  psalm,  where  our  text  lies.  Righte- 
ousness shall  go  before  him,  and  set  us  in  the  way  of  his  steps. 
Divine  Righteousness  displaying  itself  in  Christ  Jesus,  the  Sun 
of  Righteousness,  goes  before  him  to  prepare  his  way,  and  bring 
us  to  God,  and  to  our  duty :  and,  to  be  sure,  when  ever  Righte- 
ousness ^es  before.  Peace  will  follow  after ;  for  the  fruit  of 
righteousness  is  peace,  whether  it  be  imputed  or  implanted.  Here 
then  the  work  of  Righteousness  and  Peace  kissing  each  other,  is  to 
bring  in  these  blessed  effects  in  their  order :  we  consider  them  as 
divine  perfections  in  the  text,  and  in  these  effects,  Righteousness 
leads  the  vq,n,  and  Peace  comes  up  with  the  rear. 

These  attributes  conspire  harmoniously,  they  meet  together  and 
kiss  each  other,  for  this  reason,  that  by  their  meeting  together, 
they  may  concert  the  dissolving  of  some  unhappy  meetings.  These 
opposite-like  attributes  of  God  meet  together,  that  some  intimates 
may  be  separate,  and  sad  q^nd  sinful  agreements  may  be  broken  up: 
there  is  a  sad  meeting,  and  agreement  we  read  of,  Isa.  xxviii.  15, 
"  We  have  made  a  covenant  with  death,  and  with  hell  are  we  at 
agreement."      Why,  is  not  this  the  case  of  all  men  by  nature? 
Yea :  but  how  is  this  sad  and  miserable  meeting  dissolved  ?    see 
verse  16,  "  Behold,  I  lay  in  Zion  for  a  foundation  a  stone,  a  tried 
stone,  a  precious   corner-stone,  a   sure   foundation." — "Judgment 
also   will  I  lay  to  the  line,  and  righteousness  to  the   plummet." 
Well,  when  Judgment  and  Righteousness  mercifully  meet  in  Christ, 
the  sure  Foundation,  what  will  be  the  effect  ?  It  follows,  verses  17, 
18,  "  The  hail  shall  sweep  away  the  refuge  of  lies,"  "  And  your 
covenant  Vith  death  shall  be  disannulled,  and  your  agreement  with 
hell  shall  not  stand."     Whatever  sad  aspect  this  scripture   may 
have  to  the  despisers  of  Christ,  yet  it  hath  a  merciful  aspect  to  all 
the  chosen  of  God,  and  all  that  desire  to  live  to  the  Lord  Jesus ; 
yea,  there  is  here  a  foundation  of  faith  laid,  for  all  that  hear  the 
joyful  sound,  that   whatever  sinful   and  miserable  meetings  and 
agreements  there  are  betwixt  hell   and  them,  betwixt  death  and 
thera,  yet  it  cannot  stand  before  tliis  glorious  meeting,  that  was  de- 
signed to  break  up  and  dissolve  the  opposite  meetings,  that  stand 
in  a  contrariety  thereto. There  are  many  black  unions,  which 


DIVINE     ATTEBUTES     DISPLAYED.  143 

this  blessed  union  dotli  dissolve;    and  there  is  no  dissolving   of 

them,  but  by  this  blessed  meeting. There  is  the  black   union 

betwixt  the  sinner  and  the  law,  which  is  the  foundation  of  the 
black  union,  betwixt  the  sinner  and  his  sin :  for,  when  the  union 
betwixt  him  and  the  law  is  dissolved,  then  the  union  betwixt  him 
and  his  sin  is  dissolved,  according  to  Kom.  vi.  14,  "  Sin  shall  not 
have  domionion  over  you:  for  ye  are  not  under  the  law,  but  under 
grace."  Now,  what  is  the  covenant  of  grace  ?  Why,  Mercy  and 
Truth  meeting  together,  Kighteousness  and  Peace,  kissing  each 
other  in  Christ  Jesus,  is  the  substance,  the  marrow,  the  kernel  of 
the  covenant  of  grace ;  and  it  is  this  blessed  meeting,  that  dissolves 
the  union  betwixt  the  sinner  and  the  law,  and  so  betwixt  the  sin- 
ner and  his  sin.  0  view  the  glorious  design  of  this  meeting? 
They  met  together  that  you  might  be  separated  from  your  sad  asso- 
ciates.— By  nature  you  and  the  devil  had  met  together,  and  you  were 
a  slave  to  him ;  and  it  is  the  virtue  of  this  meeting  in  Christ,  that 
dissolves  that ;  The  seed  of  the  woman  shall  bruise  the  head  of  the 
serpent. — The  world  and  you  had  meet  together,  and  you  took 
pleasure  in  your  wicked  companions,  or  else  was  wholly  drowned 
in  wordly  affairs  ;  O  !  it  is  the  faith  of  this  meeting  that  dissolves 
that ;  This  is  the  victory  that  overcomes  the  world,  even  our  faith. 

The  curse  of  God  and  you  had  met  together,  and   you   lie 

under  that  curse,  till  in  the  faith  of  this  meeting,  you  shall  see 
that  Christ  hath  become  a  curse  for  us. This  meeting  is  design- 
ed for  the  breaking  up  of  all  these,  and  the  like  unhappy  meetings. 
They  met  together  in  a  glorious  band,  to  loose  all  the  knots  that 
the  devil  had  tied. 

These  glorious  attributes  of  Grod  do  conspire  harmoniously,  they 
meet  together  and  kiss  each  other,  that  they  might  concert  and 
carry  on  some  happy  meetings,  and  make  up  some  blessed  matches. 
These  opposite-like  attributes  harmoniously  meet,  tbat  opposites, 
and  irreconcilable  things  might  meet  together  harmoniously,  and 
kiss  each  other,  whether  real  or  seeming  opposites. 

There  are  real  opposites  that  meet  together  harmoniously,  by 
virtue  of  this  glorious  meeting ;  particularly  these  six. 

These  opposite-like  attributes  meet  together  harmoniously,  that 
opposite  natures  might  meet  together,  even  that  God  and  man 
might  meet  together,  and  embrace  each  other.  And  there  are 
these  two  meetings  betwixt  God  and  man,  that  were  concerted  at 
this  meeting ;  the  one  is  the  meeting  betwixt  God  and  Man,  in  the 
hypostatical  union  of  the  two  natures  of  Christ,  our  Emmakuel, 
God-man,  in  one  person :    this  is  the  great  mystery  of  godliness, 


14-i  THE     HARMONY     OF     THE 

God  maijifested  in  the  flesh  ;  and  this  is  the  foundation  of  all  other 
saving  and  merciful  meetings  betwixt  God  and  man. — The  other  is 
the  meeting  between  God  and  man  in  the  spiritual  union  betwixt 
Christ  and  his  members,  in  one  mystical  person  by  the  bond  of  the 
Spirit ;  for  he  that  is  joined  to  the  Lord  is  one  spirit ;  and  this 
union  is  the  foundation  of  all  spiritual  communion  with  God.  We 
were  not  only  at  an  infinite  natural  distance  from  God,  as  we  are 
creatures,  but  at  an  infinite  moral  distance  from  him,  as  we  are  crimi- 
nals and  sinners :  but  the  attributes  of  God  met  together,  and 
kissed  each  other  in  Christ,  that  God  and  man  might  meet  together, 
in  a  spiritual  union,  and  embrace  each  other  in  a  sweet  spiritual 
communion. — Whatever  spiritual  communion  you  have  with  God, 
believer,  this  day,  it  flows  from  this  glorious  meeting  of  the  divine 
attributes  in  Christ :  and  this  union  and  communion  is  indeed  a 
meeting  of  opposite  natures  ;  God  became  man,  and  took  on  our 
nature,  and  he  makes  us  partakers  of  his  nature,  2  Pet.  i.  4. 

These  opposite-like  attributes  met  together  and  kissed  each 
other,  that  opposite  wills  might  meet,  and  embrace  each  other. . 
God's  will  and  ours  are  opposite ;  this  is  indeed  a  branch  of  the 
former ;  but  our  wills  are  the  great  forts  of  corrupt  nature,  that 
stand  out  against  God  and  his  will ;  we  are  enmity  against  God, 
and  not  subject  to  the  law  of  God,  neither  indeed  can  be.  Now, 
how  comes  the  will  to  be  reconciled  to  God's  will  ?  It  is  only  by 
Christ,  in  whom  the  perfections  of  God  meet  together  ;  "  Thy  peo- 
ple shall  be  willing  [Heb.  willingness]  in  the  day  of  thy  power," 
Psal.  ex.  4. 

These  opposite-like  attributes  meet  and  kiss  each  other,  that  op- 
posite persons,  viz.  Jews  and  Gentiles,  man  and  man,  that  were 
enemies  and  haters  of  one  another,  might  meet  together ;  that 
Jews  and  Gentiles  might  meet  together,  and  men  at  variance  with 
men  might  meet  together ;  hence  it  is  said  of  him,  in  whom  the  at- 
tributes of  God  do  meet,  "He  is  our  peace,  who  hath  made  both 
one,  [i.  e.  Jews  and  Gentiles]  and  hath  broken  down  the  middle 
wall  of  partition :  having  abolished  in  his  flesh  the  enmity,  even 
the  law  of  commandments,  contained  in"  ordinances,  for  to  make 
in  himself  of  twain  one  new  man,  so  making  peace :  and  that  he 
might  reconcile  both  unto  God  in  one  body  by  the  cross,  having 
slain  the  enmity  thereby,"  Eph.  ii.  14 — 16.  If  any  thing  slay  the 
enmity  to  God,  or  man,  this  is  it. 

These  opposite-like  attributes  of  God  meet  and  kiss  each  other, 
that  opposite  climates  might  meet  together ;  I  mean,  that  heaven 
and   earth   might   meet   together ;   the   church  militant,  and  the 


DIVINE     ATTRIBUTES     DISPLAYED.  145 

church  triumphant.  Heaven  and  earth  were  at  variance  by  our 
sm ;  but  now  in  Christ,  saints  in  heaven,  and  saints  on  earth  meet 
together.  Hence  we  are  said  "  To  be  come  to  the  general  assembly, 
and  church  of  the  first-born,  which  are  written  in  heaven," — "To 
the  spirits  of  just  men  made  perfect,"  Heb.  xii.  23.  All  believers 
are  said  to  be  thus  "  Come  unto  Mount  Z ion," — "the  heavenly 
Jerusalem,"  verse  22.  Yea,  in  Christ,  angels  in  heaven,  and  men 
on  earth  do  meet  together  :  hence  also  believers  are  said  to  be  come 
to  the  innumerable  company  of  angels :  and  "  The  angel  of  the 
Lord  encampeth  about  them  that  fear  him,"  Psal.  xxxiv.  7.  Yea, 
all  things  in  heaven  and  earth  do  meet  together,  and  kiss  each 
other  in  Christ,  the  meeting-place  ;  "  Having  made  peace  through 
the  blood  of  his  cross,  by  him  to  reconcile  all  things  unto  himself;" 
whether  "things  in  earth,  or  things  in  heaven,"  Col.  i.  20,  Eph.  i. 
10.  See  how,  upon  the  back  of  this  meeting  in  the  text,  heaven 
and  earth  are  said  to  meet  together  in  the  following  verse,  "  Truth 
shall  spring  out  of  the  earth ;  and  righteousness  shall  look  down 
from  heaven ;"  which  I  insist  not  upon  here. 

These  opposite-like  attributes  of  God  meet  and  kiss  each  other, 
that  opposite  covenants  might  meet  and  embrace  each  other :  even 
the  covenant  of  works,  and  the  covenant  of  grace,  in  Christ  the 
meeting-place  of  the  divine  perfections.  These  two  covenants  do, 
as  it  were,  join  hands  and  agree.  Did  the  covenant  of  works  com- 
mand perfect  obedience  ?  and  being  broken,  did  it  demand  com- 
plete satisfaction?  Behold  Christ's  obedience  to  the  death  answers 
both  ;  God's  covenant  of  grace  dispensed  to  us,  is  just  Christ  fulfill- 
ing, for  us,  the  covenant  of  works ;  and  so  in  him  they  meet,  and 
kiss  each  other ;  For  he  is  the  end  of  the  law  for  righteousness,  to 
every  one  that  belie veth.     Again, 

These  opposite-like  attributes  of  God  meet  and  kiss  each  other, 
that  opposite  thoughts  might  meet  together,  and  embrace  each 
other  ;  even  God's  thoughts  and  our  thoughts  ;  how  opposite  these 
are  you  may  see,  Isa.  Iv.  8,  "  For  my  thoughts  are  not  your 
thoughts  ;  neither  are  your  ways  my  ways ;"  "  for  as  the  heavens 
are  higher  than  the  earth,  so  are  my  ways  higher  than  your  ways, 
and  my  thoughts  than  your  thoughts,"  Some  have  presumptuous 
thoughts,  while  they  look  only  to  God's  mercy,  and  so  they  think 
certainly  God  will  have  mercy  on  them,  though  yet  they  are 
strangers  to  Christ :  these  are  opposite  to  God's  thoughts ;  he  hath 
no  thoughts  of  shewing  mercy  that  way.  Others  have  despairing 
thoughts,  while  they  look  merely  or  mostly  to  God's  justice,  and 
so  their  thought  is,  "  O  !  will  God  have  mercy  on  the  like  of  me  I 
Vol.  II.— 10. 


146  THE     HARMONY     OF     THE 

and,  he  cannot  in  justice  save  the  like  of  me !"  These  thoughts 
are  also  opposite  to  God's  thoughts  ;  my  thoughts  are  not  your 
thoughts  met  together :  why,  let  a  man  view  the  mercy  and  justice 
of  God  met  together,  and  harmoniously  kissing  each  other  in 
Christ,  so  as  to  see  God  in  Christ  reconciling  the  world  to  himself. 
If  your  thoughts  be  spiritualized,  to  discern  mercy  venting  through 
the  sacrifice,  that  satisfies  divine  justice,  then  God's  thoughts  and 
your  thoughts  meet  together  and  kiss  each  other .^ — Thus  the  di- 
vine attributes  .meet  together  harmoniously,  that  real  opposites 
may  meet  together  harmoniously.  This  glorious  meeting  lays  a 
foundation  for  these  happy  meetings. 

There  are  seeming  opposites,  that  meet  together  harmoniously, 
by  virtue  of  this  glorious  meeting  ;  as, 

These  opposite-like  perfections  of  God  meet  together,  and  kiss 
each  other  harmoniously,  that  opposite-like  providences  might  meet 
together,  and  kiss  each  other.  There  are  frowning  providences, 
and  smiling  providences ;  crosses  and  comforts  in  the  believer's 
lot :  here  is  a  providence  that  favours  the  promise,  and  there  is  a 
providence  that  seems  to  contradict  the  promise ;  at  one  time  the 
believer  is  exalted,  and  his  mountain  standeth  strong ;  at  another 
time  he  is  troubled,  depressed,  and  cast  down.  Well,  how  shall 
these  unite  and  cement  together  ?  Why,  they  meet  and  embrace 
each  other  in  Christ,  the  meeting-place ;  for  all  things  work 
together  for  good  to  them  that  Iovq  him,  and  are  the  called  accor- 
ding to  his  purpose.  Hence  we  will  find,  not  only  light  and  dark- 
ness in  the  believer's  lot,  but  sometimes  light  and  darkness 
meeting  together,  Zech.  xiv.  7 ;  there  you  read  of  a  day,  that  is 
neither  day  nor  night ;  yet  a  day  known  to  the  Lord ;  neither  clear 
nor  dark,  but  at  evening  time  it  shall  be  light.  There  evening 
darkness  ushering  in  the  morning  light.  Hence  they  have  occasion 
to  sing  of  mercy  and  of  judgment ;  because  of  their  meeting 
together,  and  kissing  each  other,  and  working  together  for 
good.     Behold  the  cross  and  the  crown  meeting  together. 

These  opposite-like  perfections  of  God  meet  together,  and  kiss 
each  other,  that  opposite-like  desires  may  meet,  and  embrace  each 
other,  while  mercy  desires  our  life  and  Justice  seems  to  demand 
our  death ;  these  are  reconciled  only  in  Christ,  in  whom  Mercy  and 
Truth,  Eighteousness  and  Peace,  meet  and  embrace  each  other. 
But  look  to  our  desire  of  God's  glory,  and  our  own  salvation,  men 
and  angels  could  never  have  contrived  how  these  tAvo  desires  could 
be  reconciled,  if  Mercy  and  Truth  had  not  met  together,  and  kissed 
each  other ;  for  the  glory  of  God's  truth  and  righteousness,  in  the 


DIVINE     ATTRIBUTES     DISPLAYED.  147 

threatening  of  his  law,  seeins  to  rest  satisfied  with  nothing  less 
than  our  destruction ;  and  therefore  to  desire  God's  glory,  would 
have  been  to  desLi-e  our  own  damnation ;  and  consequently  in 
desiring  our  own  salvation,  we  must  have  desired  God's  dishonour; 
but  now  this  blessed  contrivance  of  infinite  Wisdom,  let  us  see  how 
these  two  are  not  only  reconciled,  but  made  inseparable ;  Having 
set  forth  Christ  to  be  the  propitiation,  through  faith  in  his  blood,  to 
declare  his  righteousness  in  the  remission  of  sins. 

These  seemingly  opposite  attributes  meet  and  kiss  each  other, 
that  seemingly  opposite  graces  might  meet  and  embrace  each  other : 
for  example,  reverence  and  confidence ;  how  shall  fear  and  rever- 
ence meet  together  with  faith  and  confidence  ?  Why,  Truth  and 
Righteousness  are  at  the  meeting ;  and  therefore  fear  and  reverence 
becomes  us  ;  but  Mercy  and  Peace  are  also  on  the  bench,  therefore 
faith  and  holy  confidence  may  boldly  step  in  ;  We  have  boldness 
to  enter  into  the  holiest  by  the  blood  of  Jesus. 

These  opposite-like  attributes  meet  and  embrace  each  other,  that 
opposite-like  duties  may  meet  together ;  prayer  and  praise  seem 
opposite  duties  in  some  cases ;  prayer  supposes  our  wants  to  be 

great,   otherwise,   why  should  we  pray  ? Praise  supposes  our 

enjoyments  to  be  great,  otherwise,  why  should  we  praise  ? 

Well,  Truth  and  Righteousness,  these  awful  attributes,  present  at 
the  meeting,  say.  We  have  nothing  in  ourselves,  therefore  we 
ought  to  pray ;  but  Mercy  and  Peace  say,  we  have  all,  we  have 
enough  in  Christ,  and  therefore  we  ought  to  praise.  Humiliation 
and  gloriation  seem  opposite  duties ;  btit  the  seemingly  opposite 
attributes  of  God  meeting  together,  bring  also  these  duties  to  meet 

and  embrace  each  other, Is  Truth  and  Righteousness  in  the 

company  with  Mercy  and  Peace  ?  then  humiliation  is  our  duty : 
but  is  Mercy  and  Peace  in  company  with  Truth  and  Righteous- 
ness ?  Then  gloriation  is  our  duty.  Let  him  that  glories  glory 
in  the  Lord. 

These  seemingly  opposite  attributes  of  God  meet  and  embrace 
each  other,  that  seemingly  opposite  experiences  may  meet  and  em- 
brace each  other,  and  be  reconciled,  though  seemingly  irreconcil- 
able. There  are  sad  experiences,  and  sweet  experiences:  0?  here 
is  the  sad  experience  of  a  guilty  conscience,  a  powerful  corruption, 
and  a  conquering  temptation :  can  ever  that  be  reconciled  with  the 
experience  of  holy  peace,  pardon,  and  victory  ?  Yea,  here  is  a 
foundation  laid  for  the  reconciliation  of  these  opposites.  If  Justice 
and  Mercy  have  met  together,  then  a  guilty  concience,  and  a  mercy 
seat  may  meet  together ;  a  prevalent  corruption,  and  pardoning, 


148  THE     HARMONY     OF     THE 

purifying  blood  may  meet  together ;  as  they  did  in  the  psalmist's 
case;  "Iniquities  prevail  against  me:  as  for  our  transgressions 
thou  shalt  purge  them  awaj,"  Psalm  Ixv.  3. — The  sad  experience 
of  fatherly  anger,  or  the  feeling  of  divine  wrath,  maj  meet  with 
the  sweet  experience  of  felt  love  and  favour ;  for  Mercy  and  Jus- 
tice are  met  together,  Isa.  liv.  7,  8. — The  sad  experience  of  per- 
plexing thoughts  may  meet  with  the  sweet  experience  of  spiritual 
consolation,  and  be  swallowed  up  therein ;  since  Truth  and  Justice 
have  met  with  Mercy  and  Peace :  Hence  it  was  that  these  two  met 
together  in  David;  "In  the  multitude  of  my  thoughts  within  me, 
thy  comforts  delight  my  soul,"  Psalm  xciv.  19.  O !  is  such  a  sad 
experience  consistent  with  an  interest  in  Christ  ?  Why,  both  ter- 
rible and  amiable  attributes  of  God  meet  together  in  Christ ;  and 
therefore  it  is  not  strange,  that  the  saddest  and  sweetest  experi- 
ences meet  together,  so  as  not  to  be  inconsistent  with  the  state  of  a 
believer  that  is  in  Christ.  To  see  awfiil  Justice,  and  lovely  Mercy 
meeting  together,  in  a  sweet-smelling  sacrifice,  is  a  greater  wonder, 
than  to  see  your  saddest  and  sweetest  experiences  meeting  in  Christ, 
to  make  up  a  Hallelujah,  Praise  ye  the  Lord :  and  the  formeif 
meeting  is  the  reason  of  this. 

These  irreconcilable-like  attributes  of  God  meet  and  embrace 
each  other,  that  irreconcilable-like  scriptures  might  meet  together 
and  embrace  each  other:  How  shall  Exod.  xxxiv.  7,  He  "will  by 
no  means  clear  the  guilty,"  (or,  justify  the  sinner,)  be  reconciled 
with  Eom.  iv.  5,  where  he  is  said  to  justify  the  ungodly  ?  O  !  how 
can  these  two  opposites  meet  together  ? — Why,  Mercy  and  Truth 
have  met  together  in  Christ,  to  make  up  a  match  betwixt  them  : 
a  ransom  is  found,  a  propitiation  is  set  forth ;  why  then,  these 
opposite-like  scriptures  may  meet  together,  and  kiss  each  other. 
He  will  by  no  means  clear  the  guilty,  without  a  ransom,  a  propitia- 
tion. Well,  is  the  ransom  found,  and  propitiation  set  forth  ?  then 
he  will  justify  the  ungodly  on  that  ground  :  Deliver  him  from  go- 
ing down  to  the  pit,  I  have  found  out  a  ransom.  Now  he  can 
justify  the  sinner,  and  be  just  in  so  doing,  while  he  draws  him  in 
to  Christ  by  faith,  Eomans  iii.  25,  26. Thus  you  see  the  rea- 
sons of  the  meeting.  In  a  word,  they  meet  together  upon  a  design 
to  bring  the  greatest  good  out  of  the  greatest  evil,  and  the  highest 
glory  out  of  the  deepest  misery,  to  the  praise  of  all  God's  glorious 
perfections. 

V.  The  fifth  thing  proposed,  was  the  application,  in  a  few  infer- 
ences. It  is  so,  that  in  the  salvation  of  sinners  by  Jesus  Christ, 
the  glorious  attributes   and   perfections  of  God  do  thus  harmo- 


DIVIXE     ATTRIBUTES     DISPLAYED.  119 

niouslj  conspire,  and  embrace  each  other '/      Then  hence  we  may 
see, 

What  a  dreadful  evil  sin  is,  which  sets  all  the  atlk-ibutes  of  God, 
as  it  were,  in  opposition  to  one  another,  and  puts  all  the  world  into 
confusion,  and  every  thing  out  of  order ;  he  sets  heaven  and  earth, 
and  all  things  in  them  at  variance,  one  against  another  :  to  think 
light  of  sin,  is  to  think  light  of  this  glorious  meeting  of  divine 
attributes,  that  met  together  to  break  this  rebellion,  and  take  order 
with  this  horrid  iusurrection  against  heaven.  O  !  what  a  great 
matter  is  the  salvation  of  a  sinner !  ere  that  can  take  place,  this 
grand  meeting  must  be  called ;  all  the  injured  attributes  of  God 
must  have  an  honourable  reparation. — Justice  must  be  satisfied ; 
Truth  vindicated;  Righteousness  cleared;  and  in  order  to  all  this, 
a  Surety  must  be  provided,  even  a  God  in  our  nature :  the  guilt 
must  be  imputed  to  him,  and  the  iniquity  of  us  all  must  be  laid 
upon  him;'  and  then  a  bloody  tragedy  must  be  acted  upon  his 
soul  and  body,  till  he  sink  to  death  under  the  weight  of  infinite 
wrath. 

Hence  see,  what  a  wonderful  Person  our  Lord  Jesus  Chsist  is, 
in  whom  so  many  wonders  meet  together.  It  is  in  him,  that  Mercy 
and  Truth,  Righteousness  and  Peace,  do  meet  together,  and  kiss 
each  other ;  here  all  the  illustrious  perfections  of  the  divine  nature 
do  gloriously  conspire ;  here  is  the  briglit  constellation  of  all  the 
divine  attributes  shining  forth  in  him  ;  and  every  star  performs  its 
revolution  in  this  orb.  Behold  in  him  the  bright  glory  and  excel- 
lency of  God's  grace  and  love ;  a  whole  Trinity  in  concert,  to  per- 
form each  Person  his  own  part,  and  each  attribute  its  own  work  ; 
and  Christ,  the  image  of  the  invisible  God,  set  forth  to  be  a  glori- 
ous THEATRE,  on  which  men  and  angels  might  see  the  splendour 
of  the  transaction  :  He  is  the  brightness  of  the  Father's  glory,  and 
the  express  image  of  his  person :  here  is  the  great  mystery  of 
godliness,  God  manifested  in  the  flesh,  and  all  his  attributes  meet- 
ing together  and  kissing  each  other  in  our  Emmanuel,  God-man. 
There  are  things  meet  in  Christ,  which  should  make  him  wonder- 
ful to  us  :  the  one  is,  all  our  sins  meet  together  on  him,  that  they 
may  be  condemned,  according  to  that  word,  Isaiah  liii.  6,  "  The 
Lord  hath  laid  on  him  the  iniquities  of  us  all ;"  (or,  made  them  to 
mekt  on  him.)  The  other  is,  all  the  attributes  of  God  meet  in 
him,  that  they  maybe  glorified.  And  indeed  there  is  no  saving 
or  satisfying  knowledge  of  any  property  of  God,  but  what  is  to  be 
had  in  Christ  :  to  see  God  to  be  a  merciful,  just,  true,  righteous, 
good,  and  holy  God   is  neither   a  saving,  nor  a   satisfying   sight ; 


150  THE      HARM  ON  Y     OF     THE 

unless  we  see  tlie.se  attributes  meeting  in  Christ  for  our  salvation 
and  to  see  this,  is  to  see  the  glory  of  God,  in  the  face  of  Christ ; 
here  see  the  glory  of  divine  Mercy  !  What  is  pardoning  mercy  ?  ' 
"  It  is  God's  free,  gracious  acceptance  of  a  sinner,  upon  satisfaction 
made  to  his  justice,  in  the  blood  of  Jesus."  Nor  is  any  discovery 
of  mercy,  but  as  relating  to  the  satisfaction  of  justice,  consistent 
with  the  glory  of  God :  mercy  cannot  be  seen  savingly,  but  as 
meeting  with  justice  in  Christ.  Here  also  we  see  the  glory  of  di- 
vine truth  in  the  exact  accomplishment  of  all  his  threatenings  and 
promises :  that  original  threatening  and  commination,  whence  all 
other  threatenings  flow.  Genesis  ii.  17,  "In  the  day  that  thou 
eatest  thereof,  thou  shalt  surely  die,"  backed  with  a  curse, 
For  cursed  is  every  one  that  continueth  not  in  all  things 
written  in  the  book  of  tlie  law  to  do  them,  is  in  him  acom- 
plished  fully,  and  the  truth  of  God  therein  cleared  to  our  salvation, 
while  he  tasted  death  for  us,  and  he  was  made  a  curse  for 
us :  so  that  in  every  threatening  his  truth  is  made  glorious. — 
And  as  to  the  promises,  they  are  all  Yea  and  Amen  in  Christ 
Jesus,  to  the  glory  of  God  by  us,  2  Cor.  i.  20.  And  so  of  all  the 
other  attributes  of  God,  they  are  made  glorious,  and  exalted  in 
Christ  to  our  salvation.  Hence,  when  Christ  desired  his  Father 
to  glorify  his  name,  John  xii.  28,  to  make  his  name,  that  is,  his 
nature,  properties,  and  perfections  all  glorious  in  the  work  of  re- 
demption, that  he  had  in  hand ;  he  was  instantly  answered  from 
heaven,  I  have  both  glorified  it,  and  will  glorify  it  again :  I  will 
give  my  attributes  their  utmost  glory  in  thee. 

Hence  see  the  difference  betwixt  the  law  and  the  gospel :  one 
great  difference  bewixt  them  lies  in  this,  that  in  the  law,  the  sin- 
ner that  hath  violated  the  same,  may  see  Truth  standing  engaged 
against  him,  but  no  Mercy  in  company  with  Truth  ;  and  Eighte- 
ousness  in  arms  against  him,  but  no  Peace  in  company  with 
Kighteousness ;  Justice  without  mercy,  and  war  without  peace  to 
the  sinner,  is  the  motto  of  the  law ;  for  therein  Truth  and  Kighte- 
ousness meet  together,  but  Mercy  and  Peace  are  not  at  the  meeting; 
and  so  the  language  of  the  law,  to  you  that  are  out  of  Christ,  and 
under  the  law,  is  No  mercy,  no  peace,  but  the  wrath  of  God,  the 
vengeance  of  God,  the  curse  of  God,  upon  you  ;  and  that  so  sure 
as  God  is  a  God  of  truth  and  righteousness.  There  is  the  law. 
But  in  the  gospel,  Mercy  and  Peace  comes  in^  the  meeting,  and 
make  up  a  match  betwixt  all  the  opposite-parties,  to  the  highest 
glory  of  God,  and  the  greatest  happiness  of  the  sinner ;  and  they 
seal  the  match  with  a   kiss  of  infiDite  complacency  ;    so  that  the 


DIVINE     ATTKIBUTES     DISPLAYED.  151 

sum  of  the  gospel  is  tliis,  "  Mercy  and  truth  are   met  together ; 
righteousness  and  peace  have  kissed  each  other." 

Hence  we  may  see  what  is  the  fountain  head,  and  foundation  of 
all  true  communion  and  fellowship  with  God  and  man.  This  glo- 
rious meeting  is  the  foundation  of  all  other  happy  meetings :  fel- 
lowsliip  with  God,  and  an  happy  meeting  with  him,  is  a  stream 
that  flows  from  this  fountain.  We  could  never  have  met  v/ith  God, 
or  got  a  kindly  kiss,  or  embrace,  in  the  arms  of  his  favour  and 
love,  if  this  divine  meeting  and  embracement  had  not  made  way 
for  it.  Fellowship  with  man,  or  the  communion  of  saints,  is  a 
rivulet  that  flows  from  this  spring.  When  saints  meet  together 
for  prayer  or  praises,  under  the  influence  of  the  Spirit,  and  under 
a  gale  of  heaven,  when  their  hearts  are  fired  with  love  to  God,  and 
to  one-  another  in  him ;  what  is  this  ?  It  is  just  a  live  coal  cast  in 
among  them,  from  the  altar,  Christ  Jesus,  where  all  the  attributes 
of  God  meet  together,  and  kiss  each  other;  and  hence  tr^ie  fellow- 
ship with  God,  and  with  the  saints,  are  both  declared  to  be  in  and 

tlirougli  Christ  Jesus; "That  which  we  have  seen  and  heard, 

declare  we  unto  you,  that  ye  also  may  have  fellowship  with  us : 
and  truly  our  fellowship  is  with  the  Father,  and  with  his  Son 
Jesus  Christ,"  1  John  i.  3.  The  harmony  of  the  attributes  of  God 
in  Christ,  is  the  fountain  of  all  the  harmony  among  the  saints.  The 
little  harmony,  that  takes  place  among  them  in  our  day,  and  the 
rarity  of  holy  fellowship-meetings,  flows  from  the  little  faith  of 
this  heavenly  divine  meeting :  for  all  the  saints,  that  are  under  the 
lively  views  thereof,  cannot  but  desire  to  meet  together,  and  em- 
brace each  other  harmoniously  in  the  arms  of  mutual  love. 
•  Hence  see  the  malignity  of  the  sin  of  unbelief,  the  great  employ- 
ment whereof  is,  to  spoil  the  harmony  of  the  divine  perfections, 
and  to  do  its  utmost  to  dissolve  that  glorious  meeting,  and  sepa- 
rate what  God  hath  joined,  saying,  in  effect,  they  have  not  met  to- 
gether nor  kissed  each  other.  This  we  may  discern  in  the  unbe- 
lief, whether  of  secure  or  awakened  sinners  :  See  it  in  the  unbelief 
of  the  secure  sinner,  who  sets  Truth  and  Righteousness  out  of  the 
meeting,  saying,  God  is  a  merciful  God,  and  I  shall  have  peace, 
though  I  walk  in  the  imagination  of  my  own  heart,  adding  drun- 
kenness to  thirst.  Thus  they  hope  in  God's  mercy,  and  speak 
peace  to  themselves,  while  they  never  view  the  truth  and  righte- 
ousness of  God,  and  how  the  credit  thereof  shall  be  salved,  or  the 
honour  repaired  :  and  hence,  as  faith  is  said  to  set  to  the  seal  that 
God  is  true,  or,  that  he  is  a  God  of  truth ;  so  unbelief  is  said  to 
make  God  a  liar :  to  fancy  that  God  will  have   mercy  on   their 


152  THE     HARM  OX  Y      OF     THE 

souls,  without  regarding  the  truth  of  his  threatenings,  is  to  make 
God  a  liar,  and  say,  Mercy  and  Truth  have  not  met  together :  to 
think  that  God  will  be  at  peace  with  them,  while  his  Kighteous- 
ness  and  Justice  are  not  satisfied,  is  to  make  God  a  liar,  and  say, 
Eighteousness  and  Peace  have  not  met  together.  Thus  the  unbe- 
lief of  the  secure  sinner  puts  Truth  and  Eighteousness  out  of  the 
meeting. Again,  on  the  other  hand,  the  unbelief  of  the  awak- 
ened sinner,  puts  Mercy  and  Peace  out  of  the  meeting,  saying,  O ! 
he  is  a  God  of  truth,  and  how  shall  he  have  mercy  on  the  like  of 
me !  He  is  a  God  of  awful  justice  and  righteousness,  and  how  will 
he  be  at  peace  with  me  ?  What  is  the  language  of  this,  but  that 
Mercy  and  Peace  have  not  met  with  Truth  and  Eighteousness  ? 
Here  is  a  making  God  a  liar  also,  and  separating  what  God  hath 
in  the  gospel  declared  to  be  joined.  Behold,  then,  the  malignity 
of  unbelief;  it  breaks  the  glorious  meeting,  and  will  not  let  them 
kiss  one  another.  The  presuming  sinner  will  not  let  God  have  th-3 
glory  of  his  truth  and  righteousness. — The  despairing  sinner  will 
not  let  God  have  the  glory  of  his  mercy  and  grace ;  both  are  in  a 
concert  with  the  devil  to  break  the  harmony  of  the  meeting.  But, 
O !  may  virtue  come  from  that  glorious  meeting  in  Christ,  to  the 
poor  sinful  meeting  in  this  house,  for  dashing  our  unbelief  to 
pieces,  that  we  may  see  Mercy  and  Truth  met  together,  Eighte- 
ousness an(^  Peace  kissing  each  other. 

Hence  see  sure  and  noble  ground,  for  the  boldness  and  confi- 
dence of  faith  in  Christ ;  "  In  whom  we  have  boldness  and  access 
with  confidence  by  the  faith  of  him,"  Eph.  iii.  12.  Here  is  an 
answer  to  all  objections  of  unbelief  and  diffidence  ;  the  chief  where- 
of lies  here :  O  !  says  unbelief,  may  I,  sinful  guilty  I,  lay  hold  on 
the  promise  of  mercy  and  peace  in  the  gospel,  when  I  see  the  great 
ordinance  of  the  divine  threatening  hard  charged  with  the  truth 
and  righteousness  of  God,  and  ready  to  be  discharged  against  me, 
with  thunder  and  lightning,  saying,  No  mercy,  no  peace ;  He  that 
made  thee  will  not  have  mercy  upon  thee :  And  there  is  no  peace, 
says  my  God,  to  the  wicked !  Mercy  and  peace  in  the  promise 
then,  says  unbelief,  cannot  take  place,  with  respect  to  me;  for 
truth  and  righteousness,  in  the  threatening,  stand  in  the  way,  like 
a  flaming  sword,  to  keep  the  way  of  the  tree  of  life :  Nay,  but  says 
faith,  Here  the  promise  and  the  threatening  have  met  together,  and 
kissed  each  other  in  Christ ;  mercy  in  the  promise,  and  justice  in 
the  threatening,  have  met  and  agreed  in  him ;  In  whom  all  the 
promises  are  Yea  and  Amen :  and  in  whom  all  the  threatenings 
are  fully  executed,  by  drawing  out  his  heart-blood.     Thus   then. 


"  DIVINE     ATTRBUTES     DISPLAYED.  153 

we  have  "boldness  to  enter  into  the  holiest  by  the  blood  of  Jesus, 
bj  a  new  and  living  way,  which  he  hath  consecrated  for  us, 
through  the  veil  of  his  flesh ;"  Therefore  "  let  us  draw  near  with  a 
true  heart,  in  full  assurance  of  faith,"  Heb.  x.  19,  20,  22.  0 ! 
what  ground  for  the  boldness  and  assured  confidence  of  faith,  with 
particular  application,  notwithstanding  of  the  threatening  ?  The 
threatening  hath  nothing  to  say  to  me,  saith  faith,  for  Christ  hath 
spoken  with  it  already,  and  spoken  it  out  of  breath ;  he  hath  left 
it  speechless  and  breathless,  not  a  breathing  of  wrath  in  it  towards 
me.  The  believer  may  have  a  million  of  doubts,  while  his 
unbelief  keeps  the  chair ;  but  let  gallant  faith  come  in,  and  take 
the  room,  it  will  dispel  them  all :  let  once  unbelief  break  the  har- 
mony of  this  meeting  of  divine  attributes  in  Christ,  and  then  noth- 
ing but  doubts  of  God's  favour  and  mercy  must  ensue ;  but  let 
faith  view  the  harmony,  and  see  them  meeting  and  kissing  each 
other  ;  and  then  according  to  the  measure  of  faith,  such  will  be  the 
measure  of  holy  boldness,  confidence,  and  persuasion  of  the  favour, 
mercy,  and  good  will  of  Grod  in  Christ,  with  particular  application 
to  the  person  himself.  Take  away  unbelief  from  faith,  and  then 
not  a  single  doubt  will  remain  behind :  unbelief  creates  all  the 
doubts  that  are  in  the  believer ;  his  faith  hath  no  part  in  them. 
The  general  doubtsome  faith  of  the  Papists,  is  not  faith,  but  unbe- 
lief; and  therefore  no  wonder  that  our  forefathers  abjured  it  in  our 
National  Covenant.  Behold  the  sure  ground  and  firm  bottom  that 
faith  stands  upon,  even  the  mutual  meeting,  and  embracement 
among  the  divine  perfections  in  Christ.  If  you  break  and  sepa- 
rate the  meeting  by  unbelief,  then  your  confidence  is  broken,  and 
your  peace  with  God  marred ;  but  if  you  keep  them  together  in 
your  view,  by  faith  in  Christ,  then  you  have  boldness,  confidence, 
and  affiance  on  this  ground ;  yea,  then  God  in  Christ,  and  you 
meet  together,  and  kiss  each  other. 

Hence  see  what  is  the  best  mark  of  a  believer  in  Christ.  For 
your  trial  and  examination,  try  it  just  by  this,  What  view  have 
you  got  of  this  glory  of  God,  in  the  face  of  Jesus  Christ,  and  of  the 
attributes  of  God  meeting  and  embracing  each  other  in  him? 
Have  you  seen  the  glory,  and  felt  the  virtue  of  this  happy 
meeting  ? 

Have  you  seen  the  glory  of  it  ?  "When  once  in  a  day,  you  had 
seen  the  attributes  of  God  in  arms  against  you,  because  of  your 
sinful  rebellion  against  God ;  and  when  you  had  seen  the  truth  of 
God,  pronouncing  the  sentence  of  the  law,  and  his  righteousness 
and  justice  ready  to  inflict  the  sentence,  and  execute  the  same  with 


154  THE     HARMONY     OF     THE.  * 

curses  and  vengeance,  making  you  despair  of  mercy,  and  give  up 
■with  all  hope  and  expectation  of  peace  with  God,  by  tbe  law  of 
works ;  have  you  thereupon  got  a  view  of  the  harmonious  meeting 
of  these  attributes  of  God,  in  Christ  Jesus,  as  the  Surety,  tlie 
Sacrifice,  the  Eansom,  the  Propitiation,  in  whom  the  truth  and 
veracity  of  God  is  accomplished,  and  the  righteousness  and  justice 
of  God  is  satisfied,  and  so  mercy  and  peace  vented  gloriously, 
without  deter iment  to  any  other  excellency  or  perfection  of  God  ? 
Hath  nothing  satisfied  your  conscience,  but  the  view  of  this 
meeting  betwixt  Mercy  and  Justice,  in  the  death  of  Christ,  and 
kissing  each  other  in  his  mediation  ?  Hath  God  and  you  met  to- 
gether this  way,  and  make  your  heart  joyfully  to  kiss  and  embrace 
this  wonderful  device,  as  worthy  of  God,  and  suitable  to  you? 
Have  you  seen  this  glory  at  this  rate  ?  Then  in  God's  name,  I 
prouounce  you  a  believer  in  Christ:  For  God,  who  commanded 
light  to  shine  out  of  darkness,  hath  shined  into  your  heart,  to  give 
you  thj  liglit  of  the  knowledge  of  his  glory,  in  the  face  of  Christ ; 
and  Christ  and  you  have  met  together,  and  kissed  each  other  ; 
whether  it  was  in  the  day  of  first  believing,  when  you  fled  to  him 
for  refuge,  or  in  the  day  of  after  manifestation,  when,  upon  the 
back  of  dismal  hiding  on  God's  part,  or  grievous  backsliding  on 
yours,  the  Lord  drew  aside  the  veil,  and  gave  you  a  glance  of  his 
glory ;  whether  it  was  by  some  word  of  grace,  sweetly  and  power- 
fully coming  in,  and  opening  your  understanding  to  see  this  harmo- 
nious meeting,  or  by  some  sweet  droppings  of  the  blood  of 
sprinkling  upon  your  conscience,  by  which  blood,  the  meeting  is 
cemented  together.  Have  you  seen  this  glory,  whether  in  a  secret 
corner,  or  public  ordinance ;  whether  at  the  market  cross  of  the 
gospel,  where  this  glorious  meeting  is  proclaimed,  or  at  a  commu- 
nion-table, where  it  is  sealed  ?  It  is  all  a  matter,  it  was  heaven 
begun. 

Have  you  felt  the  virtue,  as  well  as  seen  the  glory  of  this 
harmonious  meeting  of  the  divine  attributes  in  Christ  ?  2  Cor 
iii.  18,  "Beholding  as  in  a  glass  the  glory  of  the  Lord,  u:e  are 
changed  into  the  same  image  from  glory  to  glory,  even  as  by  the 
Spirit  of  the  Lord."  Surely  if  you  had  seen  this  glory,  you  have 
felt  something  of  this  virtue  by  changing  you  from  glory  to  glory. 
It  is  true,  many  that  have  got  a  discovery  of  this  glory  of  the  Lord,  can 
never  think  that  they  have  felt  the  sanctifying  virtue  thereof,  and 
this  keeps  them  down  in  the  pit  of  discouragement :  it  is  true,  they 
that  are  not  sanctified  and  made  holy,  they  discover,  that  they 
never  beheld  this  glory  of  the  Lord :  for  this  meeting  of  attributes, 


DIVINE     ATTRBUTES     DISPLAYED.  155 

makes  a  meeting  of  graces,  in  the  person  that  sees  it  savingly. 
But  you  must  remember,  That  this  virtue  will  never  be  perfectly 
felt,  till  this  glory  be  perfectly  beheld  in  heaven,  where  we  shall 
be  like  him,  because  we  shall  see  him  as  he  is.     And  therefore, 
since  you  cannot  judge  and  try  yourself  by  a  perfect  sanctification, 
try  it  by  the  beginnings  of  it ;  this  transforming  virtue,  this  sancti- 
fying virtue  is  present  with  you,  though  you  cannot  discern  it. 
But  that  you  may,  through  grace,  discern  something  of  it,  let  me 
ask  you  what  makes  you  wrestle  in  secret  sometimes  against  sin, 
if  it  be  not  some  sanctifying  virtue  ?     What  makes  the  prevalence 
of  sin  to  humble  you  to  the  dust  ?     What  makes  you  lament  your 
own  unholiness  and  impurity  ?     What  makes  you  long  and  groan 
for  complete  victory  over,  andfreedom  from  sin  ?    What  makes  you 
glad  of  any  victory  over  your  corruption,  when  this  glory  shines  ? 
What  makes  your  heart  to  rise  against  sin  ?  and  when  sin  prevails, 
what  makes  you  find  yourself  uneasy,  and  out  of  your  element, 
always  till  the  Lord  return,  and  until  you  get  a  new  dip  in  the 
Jordan  of  the  blood  of  the  Lamb  ?     You  have  no  mercy  on  your 
lusts,  and  are  at  no  peace  with  them,  but  still  crying,  Vengeance 
upon  them !    Why,  it  is  just  the  sanctifying  virtue,  that  flows  from 
this  view  of  the  glory  of  God  in  Christ,  in  whom  Mercy  and  Peace 
meet  with  Truth  and  Eighteousness.     If  you  fall  and  stumble  at 
any  time,  believer,  is  it  not  like  the  stumbling  of  a  horse,  that 
makes    you  run  the  faster  ?  so  as  you  get  more  good  of  one  fall, 
than  a  natural  man  will  get  of  a  hundred  duties,  while  it  makes 
you  always  the  more  humble,  and  watchiul,  and  circumspect,  and 

dependent. Why,  by  all  this,  it  appears  (whatever  be  the  defect 

of  your  sanctification)  that  having  beheld  the  glory  of  God,  you  are 
changed  into  the  same  image  from  glory  to  glory :  you  have  seen 
the  glory,  and  felt  the  virtue  of  this  harmonious  meeting  of  divine 
attributes  in  Christ.     But  then  a2:ain, 

Hence,  we  may  see  ground  of  terror  to  all  Christless,  unbeliev- 
ing souls,  that  never  have  seen  the  glory,  nor  felt  the  virtue  of 
this  harm^ious  meeting,  and  live  careless  about  either  of  these. 
What  shall  1  say?  "If  our  gospel  be  hid,  it  is  hid  to  them  that 
are  lost :  in  whom  the  god  of  this  world  hath  blinded  the  minds 
of  them  which  believe  not,  lest  the  light  of  the  glorious  gospel  of 
Christ,  who  is  the  image  of  God,  should  shine  unto  them,"  2  Cor. 
iv.  3,  4.  It  may  be,  you  are  presuming  upon  the  mercy  of  God, 
while  yet  your  eyes  are  blinded,  that  you  do  not  see  the  truth  of 
his  threatenings  standing  against  you  :  and  therefore,  O  blasphe- 
mer !  do  you  thmk,  that  he  will  be  a  God  of  mercy,  and  not  a  God 


156  THE     HARMONY     OF     THE 

of  truth  ?  Nay,  his  mercy  will  never  be  vented,  unless  the  glory 
of  his  truth  be  salved.  Perhaps  you  are  speaking  peace  to  your- 
self, saying,  I  shall  have  peace,  while  yet  your  eyes  are  blinded, 
that  you  do  not  see  how  God's  being  at  peace  with  a  sinner  is  con- 
sistent with  his  righteousness,  in  taking  vengeance  upon  sin.  0 
then,  blasphemer  and  presumer !  do  you  think,  that  God  will  be  a 
God  of  peace  and  not  a  God  of  righteousness  ?  Know  it,  then,  in 
the  Lord's  name,  O  sinful  unbelieving  wretch,  that  as  there  is  no 
mercy  for  you,  to  the  discredit  of  God's  truth  ?  so  no  peace,  to  the 
dishonour  of  his  righteousness.  You  expect  mercy  and  peace  sep- 
arate from  truth  and  righteousness ;  and  therefore  mercy  and  truth 
shall  be  separate  from  you ;  and  truth  and  righteousness  will  meet 

with  you  in  fury,  and  with  a  vengeance. Your  false  hope  of 

mercy  and  peace,  makes  you  merciful  to  your  lusts,  and  at  peace 
with  your  idols  :    but  the  truth  and  righteousness  of  God,  which 
you  exclude  from  the  meeting,  will  hide  mercy  and  peace  for  ever 
from  your  eyes :   Justice  instead  of  mercy,  war  instead  of  peace, 
will  ensue  ;    for  truth  and  righteousness  will  execute  judgment 
upon  you,  for  the  abuse  of  mercy  and  peace  ;  while  through  unbe- 
lief, you  do  not  see,  or  approve  their  meeting  together  and  kissing 
each  other  in  Christ.     While  you  are  in  this  case,  you  cannot  meet 
with  God,  though  you  may  meet  with  his  people  at  ordinances,  or 
at  a  communion-table  :  yet  God  and  you  never  met  together  :  nay, 
you  have  other  company  ;  the  devil  and  you  meet  together ;  and 
your  lusts  and  you  embrace  each  other ;  the  world  and  you  meet 
together,  and  its  vanities  and  you  do  kiss  each  other ;  the  law  and 
you  have  met  together,  and  its  curse  and  you  do  embrace  each 
other :  but  because  you  do  not  see  the  terrible  curses  and  threaten - 
ings,  that  you  are  under,  remember,  that  in  a  short  while,  death 
and  you  will  meet  together,  and  its  cold  arms  and  you  must  em- 
brace each  other ;  and  if  this  gospel  be  still  hid  to  you,  then  after 
that,  hell  and  you  will  meet  together,  and  the  flames  of  divine 
wrath  and  you  will  embrace  each  other  to  eternity  ;  and  the  motto 
written  upon  the  door  of  your  hell,  will  be.  The  vengeance  of  Truth 
and  Righteousness,  for  the  abuse  of  Mercy  and  Peace.     Let  this 
word  of  terror  sink  into  your  conscience,  0  graceless,  Christless, 
unbelieving  soul,  that  never  saw  the  glory,  nor  felt  the  virtue  of 
this  blessed  meeting;  and  Gallio-like,  Care  for  none  of  these  things. 
But  on  the  other  hand, 

Hence,  from  this  doctrine,  see  ground  of  comfort  to  all  believers 
in  Christ,  who  have  seen  the  glory,  and  felt  the  virtue  of  this  har- 
monious meeting  of  divine  attributes  in  Christ.     This  doctrine 


DIVINE     ATTRIBUTES     DISPLAYED.  157 

is  as  comfortable  to  you,  as  it  is  terrible  to  others.  Can  jou  lay 
before  God,  that  those  two  marks  are  your  experiences  ?  Then  I 
can  say,  that  all  the  comforts,  that  issue  from  that  glorious  meeting 
in  Christ,  belong  to  you ;  and  God  allows  you  strong  consolation, 
who  have  fled  for  refuge,  to  the  hope  set  before  you :  for  that  city 
of  refuge,  to  which  you  have  fled,  is  the  centre  of  the  meeting,  and 
the  tristing-place,  where  they  kiss  one  another  harmoniously.  Why, 
say  you,  What  concern  have  I  in  their  meeting,  and  embracing 
each  other  ?  0  believer,  they  met  together  for  your  sake,  and 
kissed  one  another  out  of  kindness  to  you :  for  there  was  no  real 
jarring  among  them  ;  but  all  the  apparent  jarring  was  about  you; 
and  how  they  should  be  glorified  in  your  salvation  :  and  when  in- 
finite wisdom  found  the  ransom,  and  so  the  way,  how  they  should 
all  be  glorified,  in  your  eternal  happiness,  then  they  hugged 
each  other  in  their  arms,  as  it  were,  in  a  rapture  of  joy,  for  your 
sake;  His  delights  were  with  the  sons  of  men.  Prov.  viii.  31. 

It  was  not  one  attribute  only,  that  had  its  delight,  satisfaction, 
and  glory  ;  it  is  delights,  in  the  plural  number ;  for  all  the  attri- 
butes of  God  had  their  delights  :  and  whereabout  was  it  ?  Why, 
the  council  of  peace  was  concerning  you ;  For  His  delights  were 
with  the  SONS  of  men.  And  you  having  seen  the  glory  of  this 
device,  and  felt  something  of  the  virtue  thereof,  God  and  you  have 
met  together,  and  Christ  and  you  have  kissed  each  other :  he  hath 
embraced  you,  and  you  have  embraced  him ;  and  that  embracement 
is  a  pledge  and  earnest,  that  he  and  you  will  meet  together  in 
heaven,  and  embrace  each  other  to  eternity.  This  meeting  and 
embracement  is  founded  upon  the  harmonious  meeting  and  embrace- 
ment of  the  divine  attributes  in  Christ ;  and  therefore,  it  shall  be 
sure,  abiding,  and  everlasting ;  and  all  these  attributes  are  engaged 
for  your  comfort  and  support :  and  this  glory  of  the  Lord,  you 
shall  for  ever  behold ;  for  Christ,  in  whom  all  these  glorious  per- 
fections meet  together,  hath  prayed  for  it ;  "  Father,  I  will,  that 
they  also,  whom  thou  hast  given  me,  be  with  me  where  I  am ;  that 
they  may  behold  my  glory,  which  thou  hast  given  me,"  John 
xvii.  24,  Here  then,  believer,  is  ground  of  comfort  to  you,  in 
every  case.  Comfort  against  desertion  ;  it  is  long  since  Christ  and 
you  met  together,  and  kissed  each  other?  Behold,  here  is  the 
reason  ;  He  will  never  altogether  leave  you,  nor  forsake  you ;  but 
certainly  meet  with  you,  now  and  then,  when  he  sees  it  fit ;  and 
give  you  the  other  kiss  of  his  infinitely  blessed  lips,  and  embrace 
of  his  arms ;  till  you  come  to  the  intimate,  immediate  embracements 
of  his  love  in  glory :  why  ?  because,  "  Mercy  and  truth  are  met 


158  THE     HARMONY     OF     THE 

together ;  righteousness  and  peace  have  kissed  each  other,"  So 
sure  as  Mercy  and  Truth  are  met  together,  as  surely  will  the  Lord 

meet  with  you. Here  is  comfort  against  the  law,  when  it  comes 

in  as  a  covenant  upon  your  conscience ;  saying,  Pay  what  thou 
owest,  or  otherwise  thou  art  cursed,  and  must  go  to  hell  :  and  the 
law,  speaking  in  the  name  of  Truth  and  Righteousness,  seems  terri- 
ble. But  you  may  soon  answer  by  faith,  and  say, — "  0  law,  the 
demand  is  just  indeed,  and  agreeable  to  Truth  and  Righteousness  ; 
but  you  mistake  the  person ;  for  Truth  and  Righteousness  have 
already  met  with  Mercy  and  Peace,  in  the  Person  of  Christ,  my 
husband,  who  endured  all  my  hell,  and  became  a  curse  for  me  ;  and 
therefore,  I  have  no  ground  to  fear  the  hell  thou  threatens,  nor  the 
curse  thou  denounces,  nor  any  liableness  thereto." Here  is  com- 
fort against  Satan,  and  his  temptations :  for  this  blessed  meeting 
in  Christ  did  concert  his  ruin,  and  the  bruising  of  his  head  ;  The 
seed  of  the  woman  shall  bruise  the  head  of  the  serpent,  Genesis 

iii.  15.     Satan  shall  be  bruised  under  your  feet  shortly Here 

is  comfort  against  church-divisions  and  commotions ;  when  neither 
ministers  nor  private  Christians  do  meet  together,  or  embrace  one 
another  with  love  and  amity.  Is  this  sad  and  afflicting  to  you  ? 
Here  is  a  meeting,  that  may  give  you  comfort  in  that  c-ase  :  for  no 
member  of  that  meeting  will  ever  differ  among  themselves,  or  cast 

out   with   you. Here   is   comfort   against   your    jarring   with 

friends ;  what  do  I  know,  but  there  is  some  here,  that  cannot  get 
to  live  in  peace  with  such  a  friend  or  relation  ;  nor  their  Christian 
liberty  enjoyed,  because  of  their  frowns ;  and  perhaps,  they  are  as 
aliens  to  you,  not  in  speaking  terms  with  you ;  you  cannot  meet 
together  with  them  cordially,  nor  embrace  one  another  amicably ; 
but  let  this  be  your  comfort,  in  that  case ;  "  Mercy  and  Truth  are 
met  together ;  righteousness  and  peace  have  kissed  each  other ;" 
and  you  have  got  a  kiss  by  the  bye,  and  that  is  better  than  all  the 

friends  in  the  world. Here  is  comfort  against  public  calamities, 

that  seem  to  be  approaching,  or  personal  trials,  that  may  be  coming 

upon  you. Here  is  a  cordial,  though  affliction  and  you  meet 

together ;  though  in  "a  little,  death  and  you  meet  together ;  yet 
this  meeting  of  divine  attributes  in  Christ,  your  glorious  Head, 
speaks  comfort,  and  safety  to  you  in  every  case  :  though  you  should 
die  distracted,  this  meeting  cannot  be  dissolved ;  and  you  having 
seen  the  glory,  and  felt  the  virtue  thereof,  shall  be  sure  to  enjoy 
the  benefit  of  it  to  eternity ;  Yea,  surely  goodness  and  mercy  shall 
follow  you,  all  the  days  of  your  life,  and  you  shall  dwell  in  the 
house  of  the  Lord  for  ever. 


DIVINE     ATTRIBUTES     DISPLAYED.  lo9 

The  last  inference  is,  hence  see  the  duty  of  all  that  hear  and 
know  this  joyful  sound:  Never  was  there  a  sweeter  sound  in 
heaven  or  in  earth:  and  what  is  the  duty  of  all  you  that  hear  it? 
Surely  the  news  of  such  a  glorious  and  harmonious  meeting  of  the 
divine  perfections,  about  the  salvation  of  sinners,  in  and  by  Christ 
Jesus,  should  be  joyfully  received.  Here  is  "  the  good  tidings  of 
great  joy  which  shall  be  to  all  people,"  Luke  ii.  10.  When 
Elizabeth  the  mother  of  John,  and  Mary  the  mother  of  Jesus  our 
Lord,  met  together  and  saluted  each  other,  the  babe  leapt  in  Eliza- 
beth's womb  for  joy.  Behold,  here  is  yet  a  more  wonderful  meet 
ing,  and  salutation  among  the  jarring-like  attributes  and  perfections 
of  God  ;  and  surely  if  the  babe  of  grace  be  in  your  heart,  it  vv^ill 
leap  for  joy,  when  you  perceive  such  a  blessed  meeting  and  saluta- 
tion. 0 !  may  it  not  bring  our  heart  to  our  mouth,  and  make  it 
flutter  within  us,  when  we  hear  of  such  a  salutation  as  this,  "Mercy 
and  truth  are  met  together ;  righteousness  and  peace  have  kissed 

each  other." And  again.  What  is  your  duty,  believer,  who  not 

only  hears,  but  knows  this  joyful  sound  ?  your  duty  is,  not  only  to 
rejoice,  in  this  matchless  harmonious  conjunction  of  divine  attri- 
butes in  Christ ;  but  to  exemplify  the  same,  by  an  harmonious  con- 
junction of  graces  and  holy  virtues  in  you.  Let  Mercy  and  Truth 
meeting  together,  as  divine  attributes,  in  Christ,  be  exemplified  by 
Mercy  and  Truth  meeting  together,  as  divine  virtues  in  you .  let 
Eighteousness  and  Peace  kissing  each  other  in  him,  be  exemplified 
by  Righteousness  and  Peace  kissing  each  other  in  you.  Let  the 
meeting  of  mercy  and  Truth  engage  you  to  be  merciful  and  true  : 
Merciful,  because  your  heavenly  Father  is  merciful:  and  true,  be- 
cause he  desires  truth  in  the  inward  parts.  Let  the  embraces  of 
Righteousness  and  Peace  engage  you,  to  be  righteous  and  peacea- 
ble ;  that  is,  to  be  students  of  Purity  and  Peace ;  for  "  the  wisdom 
that  is  from  above  is  first  pure,  then  peaceable,"  James  iii.  17.  It 
is  declared  in  the  verse  following  our  text,  that  it  is  the  design  of 
these  perfections  of  God,  looking  down  harmoniously  from  heaven, 
to  make  suitable  graces  spring  up  from  the  earth :  "  Truth  shall 
spring  out  of  the  earth ;  and  righteousness  shall  look  down  from 
heaven."  When  the  Sun  of  righteousness,  in  whom  all  the  excel- 
lencies of  God  do  shine,  looks  down  ;  then  as  the  natural  sun  shed- 
ding its  influences,  makes  fruit  to  spring  up  ||pm  the  earth:  so  the 
Sun  of  righteousness  looking  down  and  shedding  abroad  his  influ- 
ences, makes  Truth,  and  all  the  rest  of  the  fruits  of  the  Spirit,  to 
spring  out  of  the  earth,  out  of  the  heart,  the  soil  where  they  are 
sown  in  regeneration.     O  !  does  Mercy  look  down  from  heaven  to 


IGO  THE     HARMONY     OF     THE 

you,  in  friendship  witli  Truth  ?  shall  not  this  Mercy  make  you 
merciful  to  the  bodies  and  souls  of  others,  by  doing  them  all  the 
temporal  and  spiritual  good  that  you  can  ?  And  shall  God  mani- 
fest his  Truth,  in  conjunction  with  mercy  towards  you  ?  and  will 
you  not  be  a  friend  to  Truth,  even  to  all  the  precious  truths  of  his 
gospel  ?  Shall  not  Truth  in  opposition  to  hypocrisy,  be  your  study, 
and  Truth  in  opposition  to  error,  be  your  concern  ?  and  this  Truth, 
in  conjunction  with  Mercy ;  for,  when  Truth  is  in  any  hazard, 
should  not  mercy  to  your  own  soul,  and  the  souls  of  others,  make 
you  zealous  for  it  ?  and  mercy  to  your  children,  and  the  generation 
that  is  to  come  after  you,  on  whom  we  shew  no  mercy,  if  truth  be 
not  transmitted  purely  to  them,  as  it  was  by  our  forefathers  to  us, 
at  the  expense  of  their  blood  ;  however  now,  the  waters  of  the  sanc- 
tuary are  puddled  ? — Again,  does  Kighteousness  and  Peace  look 
down  from  heaven,  kindly  embracing  each  other  in  your  behalf, 
believer  ?  And  shall  not  you  be  a  student  of  Eighteousness,  in 
opposition  to  all  unrighteous  and  unholy  ways  ;  and  of  Peace,  in 
opposition  to  contention  and  discord :  As  much  as  possible,  follow 
peace  with  all  men,  and  holiness,  without  which  no  man  shall  see 
the  Lord.  Does  God  glorify  his  righteousness  towards  you  ?  and 
will  you  study  no  righteousness  in  your  conversation  towards 
God  and  man  ?  Does  God  speak  peace  to  you,  and  will  you  be  at 
war  with  him  ;  and  love  to  live  in  war  with  any  of  his  ?  Shall  that 
be  the  disposition  of  any,  with  whom  God  is  at  peace  ?  O  tell  it 
not  in  Gath  ! — Sui'ely  there  is  none  here,  that  have  tasted  of  this 
sweet  peace  of  God,  but  they  would  desire  to  live  at  peace  with  all 
men ;  and  particularly  with  all  the  saints.     *     *     * 

O  believer,  study  you  through  grace,  to  get  a  match  made  up 
between  Mercy  and  Truth,  Righteousness  and  Peace  in  you,  seeing 
there  can  be  no  merciful  Peace  to  the  prejudice  of  righteous 
Truth  :  and  study  to  get  all  the  attributes  of  God,  exemplified  in 
your  heart  and  life ;  and  the  seal  and  impress  thereof  upon  your 
soul ;  you  being  united  to  Christ,  in  whom  all  these  glorious  excel- 
lencies of  God  do  meet  together  with  harmonious  embracements. 
Out  of  Christ's  fullness,  do  you  receive,  and  grace  for  grace  :  as 
the  child  receives  member  for  member  from  the  father,  and  the 
paper  letter  for  letter  from  the  press  :  so  beholding  his  glory,  be 
you  changed  into  th^  same  image,  by  receiving  mercy  for  mercy, 
truth  for  truth,  righteousness  for  righteousness,  and  peace  for  peace; 
out  of  his  fullness,  do  you  receive  grace  for  grace/holiness  for  holi- 
ness, and  an  holy  virtue  suitable  to  every  holy  perfection,  that  is 
in  him  ;   and  all  these  harmoniously  meeting  together  and  kissing 


DIVINE     ATTRIBUTES     DISPLAYED.  161 

each  other  in  you.  Let  no  heavenly  grace,  or  holy  duty  be  ex- 
cluded out  of  the  meetings  :  let  faith  and  repentance  meet  together; 
let  love  and  new  obedience  kiss  each  other ;  let  knowledge  and 
practice  meet  together,  and  prayer  and  praises  embrace  each  other ; 
yea,  let  opposite  like  graces  meet  harmoniously  in  you ;  let  humil- 
ity and  boldness  meet  together ;  let  godly  sorrow  and  holy  joy  em- 
brace each  other.  Here  is  the  gospel-holiness  we  call  you  to,  in  a 
suitableness  to  these  harmonious  attributes  of  God  in  Christ.  If 
the  world  call  you  Antinomians  know  it  is  "  the  will  of  God,  that 
with  well-doing  ye  may  put  to  silence  the  ignorance  of  foolish 
men,"  1  Peter  ii.  15.     Let  the  mouth  that  reproaches  the  gospel, 

be  stopt  by  the  power  of  it  in  your  walk, The  world  will  surely 

reckon  you  the  greatest  stars  that  give  the  greatest  light :  There- 
fore let  your  light  so  shine  before  men,  that  others  seeing  your 
good  works,  may  glorify  God ;  even  the  works  of  Mercy  and 
Truth,  Eighteousness  and  Peace,  hand  in  hand  together ;  and  thus, 
for  the  sake  of  the  glory  of  God,  the  honour  of  Christ,  and  the 
credit  of  the  gospel,  let  the  world  know,  that  you  have  seen  the 
glory,  and  felt  the  virtue  of  these  perfections  of  God,  harmoniously 
meeting  and  embracing  each  other  in  Christ.  Here  is  your  duty 
and  work,  believer,  in  the  wilderness ;  and  now  in  all  your  short- 
comings therein,  still  look  again  to  God's  holy  temple,  to  Christ 
the  meeting-place  of  these  divine  perfections.  This  is  the  mercy- 
seat,  of  which  God  says,  Exod.  xxv,  22,  "  There  I  will  meet  with 
thee,  and  commune  with  thee  from  above  the  mercy-seat,  from  be- 
tween the  two  cherubims :"  and  every  new  meeting  with  God  there, 
will  bring  in  new  strength,  for  all  your  work  and  warfare  in  time, 
till  God  and  you  meet  together,  and  embrace  one  another,  in  glory 
through  eternity. 

And  now,  believer,  I  know  you  would  desire,  that  others  should 
share  of  the  same  happiness  with  you ;  and  therefore,  pray,  that  a 
short  concluding  word  may  be  blessed  with  power,  to  thousands 
that  hear  me. — O  ye  that  are  by-standers  and  hearers  only,  in 
whatever  corner  of  this  house  round  about  me,  whether  you  be  in 
my  view  or  not,  you  are  in  God's  view ;  and  I  have  a  word  from 
him  to  you  all :  and  as  I  have  told  you,  what  a  terrible  thing  it  is, 
to  live  and  die  in  unbelief,  with  respect  to  this  glorious  device  ;  so 
now  I  would  tell  you  your  duty,  in  this  matter ;  and  how  you  may 
share  of  the  blessings  and  benefits  in  time,  and  for  ever,  that  flow 
from  this  glorious  meeting  and  embracement ;  and  it  is  by  kissing 
the  Son  of  God,  in  whom  all  the  attributes  of  God  do  kiss,  and 
embrace  each  other  ;  "  Kiss  the  Son,  lest  he  be  angry,  and  ye  per- 
Vol.  II.— 11. 


162  THE     HARMONY     OF     THE 

ish  from  the  way,  when  his  wrath  is  kindled  but  a  little.  Blessed 
are  all  they  that  put  their  trust  in  him,"  Psalm  ii.  12.  Blessed  are 
all  they  that  kiss  and  embrace  him.  Would  you  then  share  of  the 
grace  and  glory,  that  issue  from  this  wonderful  meeting,  and  ineffa- 
ble embracement  among  the  divine  perfections,  in  Christ  the  Son 
of  God  ?  O  then  !  come  and  kiss  the  Son :  0  down,  down  with 
carnal  thoughts !  carnal  kissing,  carousing,  and  cajolling ;  here, 
here  is  an  object  worthy  of  the  most  endeared  embraces  of  the  im- 
mortal soul. 0  come  !    and  kiss  the  Son,  by  believing  in  him, 

and  applying  the  benefits  of  this  glorious  transaction,  to  yourself:  and 
be  you  who  you  will,  if  you  kiss  and  embrace  the  Son,  you  shall 
find  these  glorious  attributes  of  God,  kissing  and  embracing  you, 
and  hugging  you  in  their  arms,  as   a   darling  of    heaven,  and  a 
favourite  in  the  house  of  God.     Are  the  attributes  of  God,  embrac- 
ing one  another  in  Christ  ?     0  flee  in  to  their  embraces,  by  fleeing 
in  to  Christ :  Say  not,  Christ  is  in  heaven,  how  shall  I  embrace 
him  ?     For  the  word  is  nigh,  "  even  in  thy  mouth,   and  in  thy 
heart,"  Rom.  x.  8.  q.  d.     So  near  is  he  in  this  word,  that  you  may 
kiss  him  with  your  mouth,  as  it  were,  and  embrace  him  in  your 
heart :  and  to  take  in  this  word  of  grace,  and  Christ  in  it,  is  to  em- 
brace him.     What  do  you  say  against  Christ,  man,  woman  ?     Are 
you  afraid,  that  Truth  and  Righteousness  conspire  against  you,  and 
hinder  Mercy  and  Peace  from  ever  meeting  with  you,  and  embrac- 
ing you?    0  no:  Fear  not;  only  believe,  That  Mercy  and   Truth 
are  met  together,  and  that  Righteousness  and  Peace  have  kissed 
each  other  in  Christ.     Truth  will  not  stand  in  the  way  of  Mercy ; 
for  they  have  kissed  each  other.     He  is  indeed  an  infinitely  just 
God,  to  take  vengeance  upon  sin  :  but  justice  will  not  hinder  mercy 
from  coming  to  you :  only  believe,  that  justice  and  mercy  are  re- 
conciled in  Christ,  so  as  mercy  can  vent  towards  you,  to  the  credit 
of  justice.     But,  O !    may  such  a  black-mouthed  sinner   as   I,  as 
black  as  hell  and  the  devil,  expect  a  kiss  of  such  an  infinitely  fair 
Jesus  ?     Is  that  to  be  expected,  that  such  opposites  should  meet  in 
one  another's  arms  ?     Yea,  man,  woman,  allow  me,  a  black  sinner 
like  yourself,  to  be  the  happy  messenger,  to  tell   you  in  God's 
name,  that  be  ye  as  black  as  you  will,  such  a  meeting  and  embrac- 
ino-  betwixt  Christ  and  you,  is  more  to  be  expected,  than  ever  men 
or  angels  could  have   expected,  that  infinite  justice   and   mercy 
should  have  met  together,  and  kissed  each  other  in  a  God-man  : 
and  this  unexpected  meeting  is  the  very  ground,  upon  which  your 
expectation  of  a  meeting  with,  and  embracemem  of  God  in  Christ, 
is  to  be  founded.     O  then.  Come  and  kiss  the  Son :  Why  ?   but  I 


DIVINE     ATTRIBUTES     DISPLAYED.  1G3 

cannot,  say  you :  I  think,  I  would  gladly  do  it ;  but  I  cannot  get 
near  him,  to  kiss  and  embrace  him.  Indeed  this  kindness  must 
begin  on  his  side ;  and  therefore,  O  pray,  that  he  would  come,  and 
meet  you  with  a  kiss  of  infinite  love.  Say  with  the  church.  Song 
i.  2,  Let  him  kiss  me  with  the  kisses  of  his  mouth ;  for  his  love 
is  better  tlian  wine.  If  that  be  the  language  of  your  soul ;  O  !  I 
cannot  embrace  him ;  but  my  heart  says,  O  let  him  come,  and  em- 
brace me  :  and  draw  me  out  of  the  erabracements  of  all  my  former 
lovers  and  lusts,  that  I  may  never  kiss  any  idol  in  the  world  again  ; 
out  may  live,  and  die  in  the  arms,  and  embraces  of  the  Son  of 
God :  Is  that  the  language  of  your  soul  before  the  living  God  ? 
"Why,  then  the  embracement  betwixt  Christ  and  you  is  begun,  that 
shall  never  have  an  end  ;  for  it  is  a  pledge,  that  he  and  you  shall 
meet  together  in  heaven,  and  embrace  each  other  to  eternity. 

Now,  though  I  hope,  that  this  glorious  meeting  of  divine  per- 
fections in  Christ,  hath  put  forth  some  virtue,  to  draw  in  some 
poor  soul,  to  the  match  :  yet  I  fear,  that  the  most  part  are  but  still 
as  idle  hearers  and  spectators,  as  if  they  were  not  concerned.  But, 
O  man,  woman,  young  or  old,  unconcerned  soul,  be  what  you  will, 
O  yet,  will  you  come,  and  see  this  great  sight?  O  come,  and  see 
the  greatest  sight,  that  ever  was,  or  will  be  in  heaven  or  earth,  A 
bush  burning,  and  not  consumed  ;  all  the  burning  and  shining  at- 
tributes of  God,  meeting  with  infinite  harmony,  in  the  bush  of  our 
nature  ;  and  yet,  the  bush  able  to  bear  the  glory,  Zech.  vi.  13.  O 
come,  and  wonder !  Here  is  the  wonder  of  men  and  angels  !  For, 
this  is  a  wonderful  meeting  to  them.  And  the  name  of  the  meeting- 
place  is  justly  called,  Wonderful  !  0  come,  and  partake ;  for  the 
meeting  is  concerning  your  salvation,  in  Christ ;  His  delights  were 
with  the  sons  of  men.  O  come,  and  sing  to  the  praise  and  glory 
of  this  wonderful  harmonious  embracement  of  divine  perfections  in 
Christ ;  especially,  you  that  partake ;  so  as  to  see  the  glory,  and 
feel  the  virtue  thereof.  O  will  you  sing  with  your  hearts,  and 
lips,  and  lives,  saying.  Glory  to  God,  that  his  attributes  have  met 
together,  and  kissed  each  other  in  Christ ;  and  that  ever  the  like 
of  me,  got  a  kiss  by  the  bye  ?  Glory  to  God,  that  there  is  no 
breaking  of  this  meeting,  nor  parting  of  these  embraces,  by  sin, 
Satan,  earth,  or  hell ;  but  that  they  may  meet  and  embrace  each 
other  to  eternity.  And  though  you  cannot  mind  to  sing  all  that 
hath  been  said ;  yet  I  hope,  the  weakest  memory  may  mind,  to 
sing  the  best  note  of  all  the  sermon,  every  day,  saying.  Glory, 
glory,  glory  to  God,  that  "Mercy  and  truth  are  met  together; 

RIGHTEOUSNESS  AND  PEACE  HAVE  KISSED  EACH   OTHER." 


Law-Death,  Gospel-Life; 

OB,   THE    DEATH    OF    LEGAL    EIGHTEOUSNESS,    THK 
LIFE   OF    GOSPEL    HOLINESS. 

(substance     OF     FOUR    SERMONS.) 

"  I  through  the  law  am  dead  to  the  law,  thai  I  might  live  unto  Ood.''^ 
Galatians  ii.  19. 

A  GODLY  life  is  what  we  are  all  obliged  to  live,  especially  if  we 
have  been  at  the  Lord's  table  ;  but  it  is  a  mystery  that  very  few 
understand  in  their  experience,  if  they  will  judge  their  experiences, 
by  comparing  them  with  this  of  Paul  in  our  text,  "I  through  the 
law  am  dead  to  the  law,  that  I  might  live  unto  God." 

Our  apostle  in  this  epistle,  is  vindicating  himself  from  the  base 
aspersions  cast  upon  him  by  the  false  apostles  ;  with  respect  to  his 
calling,  as  if  he  had  been  no  apostle ;  and  with  respect  to  his 
doctrine,  as  if  it  had  been  false  and  erroneous.  From  the  beginning 
of  this  chapter,  to  verse  11,  he  tells  us  what  he  did  at  Jerusalem  ; 
how  strenuously  he  opposed  the  false  brethren,  that  he  might 
maintain  the  truth  of  the  gospel,  which  they  sought  to  overturn. 
From  the  11th  verse  to  the  17th,  the  apostle  tells  us  what  he  did 
at  Antioch ;  how  zealously  he  opposed  and  reproved  even  Peter 
himself,  for  his  dissimulation,  in  compelling  the  Gentiles  to 
Judaize  ;  giving  thereby  such  offence,  that  the  Jews  were  confirmed 
in  their  Judaism,  verse  12th,  "Other  Jews  dissembled  likewise 
with  him;  insomuch  that  Barnabas  also  was  carried  away  with 
their  dissimulation  ;"  and  hereby  occasion  was  given  both  to  Jews 
and  Gentiles,  to  desert  Christ,  to  deny  grace,  to  return  to  the  law, 
and  seek  justification  by  the  works  thereof.  So  that  we  may  see 
here,  that  great  and  good  man  may  dissemble,  and  do  much  hurt 
by  their  dissimulation,  both  among  ministers  and  people.  We  have 
here  a  wonderful  example  of  it  in  the  greatest  of  men,  and  such  as 
were  pillars  of  the  church;  but  it  would  seem  that  Peter  and 
Barnabas,  and  other  Jews  here,  did  not  see  their  fault  and  sin,  but 
C164; 


LAW-DEATH,     GOSPEL-LIFE.  165 

thought  they  did  right  enough ;  but  Paul  saw  it,  verse  14,  "When 
I  saw  that  they  walked  not  uprightly  according  to  the  truth  of  the 
gospel,"  etc.  This  might  seem  a  very  bold  and  impudent  attempt, 
for  Paul,  the  youngest  of  all  the  apostles,  (I  mean  of  whom  Christ 
was  last  seen,  as  of  one  born  out  of  due  time)  for  him  to  take  upon 
him  to  accuse  and  condemn  Peter  as  well  as  Barnabas,  and  the 
Jews  for  their  practical  error,  not  walking  "  according  to  the  truth 
of  the  gospel."  But  we  see,  that  as  people  may  have  the  gospel 
but  not  the  truth  of  the  gospel;  so  these  that  have  the  truth  of  the 
gospel,  may  be  guilty  of  not  walking  according  to  the  truth  of  it, 
even  as  Peter,  Barnabas,  and  others  here,  whose  dissimulation  did 
not  consult  with  the  truth  of  the  gospel,  which  they  preached,  but 
tended  to  establish  the  law,  and  so  to  overturn  the  gospel.  But 
God  hath  sometimes  very  few  witnesses  to  stand  up  for  the  truth  of 
the  gospel:  here  Paul  was  alone,  Peter  was  against  him;  and 
Barnabas,  his  own  intimate  associate,  was  drawn  away  with 
the  dissimulation;  Jews  and  Gentiles  were  infected,  and  therefore 
Paul  alone  must  fight  against  them  all,  for  the  cause  of  Christ,  and 
the  doctrine  of  the  gospel,  which  was  endangered.  "  I  said  unto 
Peter  before  them  all,"  etc.  Not  by  teaching  of  any  erroneous 
doctrine  did  Peter  err,  for  that  is  a  principle  we  maintain,  that  the 
apostles  never  erred  in  teaching  or  in  their  doctrine  delivered  to  the 
church ;  but  his  error  was  in  practice,  compelling  the  Gentiles  to 
Judaize;  whereby  he  gave  them  occasion  to  think,  that  the  observation 
of  the  law  was  necessary  to  justification :  whereas  he  adds,  "  We  who 
are  Jews  by  nature,"  verses  15,  16.  We  apostles,  might  he  say, 
though  Jews  by  nature,  yet  we  seek  not  justification  by  the  works 
of  the  law;  and  therefore  we  ought  not  to  drive  the  Gentiles  to  the 
observation  of  the  law,  that  they  may  seek  righteousness  and  justi- 
fication thereby.  Why  ?  because,  1.  We  know  that  a  man  cannot 
be  justified  b}--  the  works  of  the  law,  but  by  the  faith  of  Christ. 
2.  Because  therefore  having  renounced  the  law,  in  point  of  justi- 
fication, we  have  embraced  Christ  by  faith ;  that  through  him  we 
may  be  justified.  3.  Because  by  the  deeds  of  the  law  no  flesh  can 
be  justified. 

Now,  from  verse  17,  and  downward,  the  apostle  returns  to  the 
Galatians ;  having  told  how  he  reproved  Peter,  and  what  he  said  to 
him  concerning  justification  without  the  works  of  the  law,  he  now 
comes  to  shew  this  doctrine  to  be  no  wise  opposite  to  the  doctrine 
of  sanctification,  but  of  absolute  necessity  to  true  holiness,  verses 
17,  18,  (/.  d.  If  we  Jews,  who  lived  formerly  under  the  law,  and  now 
seek  righteousness  in  Christ  alone,  are  thus  accounted  as   sinners, 


166  LAW-DEATH,      GOSPEL-LIFE. 

when  we  followed  the  law,  it  would  seem  that  Christ  did  disap- 
prove the  law,  and  approve  sin:   "God  forbid,"  says  the  apostle; 

this  he   denies  and  rejects  with  abhorrence, To  object  thus, 

might  he  say,  against  the  doctrine  of  free  justification,  were  egre- 
gious blasphemy  against  the  Son  of  God,  as  if  he  were  the  minister 
of  sin,  who  came  to  destroy  sin,  and  to  destroy  the  works  of  the 
devil ;  and  by  this  gospel  which  I  preach,  might  he  say,  Christ  is 
held  out  as  the  lamb  of  God,  that  taketh  away  the  sins  of  the 
world ;  not  to  take  away  righteousness,  truly  so  called,  unless  it  be 
that  false  vizard  of  legal  self- righteousness,  with  which  we  formerly 
covered  and  masked  ourselves :  nay,  he  came  to  bring  in  everlast- 
ing righteousness,  a  true  and  perfect  righteousness  for  justification  ; 
he  came  to  make  an  end  of  sin,  by  the  sacrifice  of  himself,  and 
thereby  to  purchase  the  Spirit,  as  a  Spirit  of  holiness  and  sanc- 
tification,  to  destroy  the  power  of  sin  and  corruption ;  and  there- 
fore it  is  a  base  calumny  to  say,  that  this  gospel-doctrine  does  open 
the  door  to  sin  and  licentiousness  :  this  he  proves  by  two  argu- 
ments ;  1.  Because  the  faith  of  Christ  does  not  destroy  itself,  verse 
19,  "I  through  the  law  am  dead  to  the  law,  that  I  might  live  unto 
God."  Sin  is  like  an  old  house,  which  I  have  razed  and  destroyed, 
by  my  doctrine  of  free  justification  by  faith,  and  not  by  works  of 
the  law ;  for  by  this  doctrine  I  preached  freedom  from  sin  through 
Christ ;  and  therefore,  if  I  should  build  up  these  old  wastes  of  sin 
again,  it  is  not  Christ,  but  I  that  would  be  the  sinner,  or  minister 
of  sin ;  nay,  I  would  be  a  madman,  to  build  with  one  hand  what  I 
destroyed  with  the  other,  2,  Because  liberty  to  sin  is  contrary  to 
the  very  scope  of  the  gospel,  and  to  the  design  of  this  doctrine  of 
justification  by  faith  without  the  works  of  the  law:  "For  I 
through  the  law  am  dead  to  the  law,  that  I  might  live  unto  God," 
verse  19. 

This  is  a  very  strange  and  wonderful  text,  that  flesh  and  blood 
can  hardly  hear,  without  suspecting,  that  it  favours  too  much  of  a 
new  scheme  of  doctrine  :  and  if  it  were  not  the  divinely  inspired 
words  of  the  apostle,  it  would  hardly  escape  being  taxed  as  an  An- 
tinomian  paradox.  I  remember,  Luther  upon  the  text,  says,  "  The 
false  apostles  taught,  unless  you  live  to  the  law,  you  cannot  live  to 
God ;"  and  therefore  Paul  here  must  be  the  most  heretical  of  all 
heretics ;  his  heresy  is  unheard-of  heresy,  reason  and  human  wis- 
dom cannot  receive  it,  that  if  we  will  live  to  God,  we  must  be  dead 
wholly  to  the  law :  yet  so  it  is  here,  he  declares  it  of  himself,  and 
in  the  name  of  all  believers  in  Christ,  yea,  as  the  very  doctrine  of 
faith,  "  I  through  the  law  am  dead  to  the  law,  that  I  might  live 
uuto  God." 


LAW-DEATH,     GOSPEL-LIFE.  1G7 

In  which  words  you  may  notice  two  remarkably  different 
things,  dj  ith  and  life  ;  mortification  and  vivification.  A  wonder- 
ful Dj^ath  ;  "  I  through  the  law  am  dead  to  the  law."  2.  A  re- 
markable LIFE,  proceeding  out  of  that  death :  "  That  I  might  live 
unto  God." 

You  have  a  wonderful  death,  or  Paul's  strange  mortification ; 
"  I  through  the  law  am  DEAD  to  the  law  :"  and  of  this  mortification 
we  have  here  three  things ;  1.  The  general  nature  of  it,  it  is  called 
a  death  ;  I  am  dead.  2.  The  object  of  it,  the  law.  3.  The  means 
of  it,  the  law ;  I  through  the  law  am  dead  to  the  law,  all  very  odd 
things  to  carnal  reason. 

The  general  nature  of  it,  it  is  called  a  DEATH;  I  am  dead. 
There  are  several  sorts  of  death  commonly  spoken  of,  viz.  temporal, 
spiritual,  and  eternal ;  but  this  is  none  of  them.  Temporal  death 
is  a  separation  betwixt  soul  and  body ;  but  this  death  takes  place 
where  there  is  no  such  separation :  Paul  was  thus  alive,  when  he 
said  here,  I  am  dead.  Spiritual  death  is  a  separation  betwixt  God 
and  the  soul ;  but  this  death  is  a  mean  of  joining  God  and  soul  to- 
gether. Eternal  death,  is  an  eternal  separation  betwixt  God  and 
the  soul ;  but  the  death  here  spoken  of,  makes  way  for  eternal 
communion  with  God. This  is  a  strange  death,  a  strange  mortifi- 
cation ;  especially  if  you  consider, 

The  object  of  it,  the  law  ;  I  am  dead  to  the  law :  not  only  the 
ceremonial  law,  but  even  the  moral  law  itself,  as  under  the  form  of 
a  covenant  of  works,  and  as  a  condition  of  life.  I  renounce,  might 
he  say,  the  righteousness  of  the  law,  seeking  no  salvation  in  the 
works  thereof;  nay,  in  this  respect  it  is  dead  to  me,  and  I  to  it;  it 
cannot  save  me,  and  I  cannot  expect  salvation  by  it ;  nay,  I  am 
dead  to  the  law.  To  be  dead  to  sin,  is  a  mortification  that  people 
may  think  they  can  easily  understand ;  but  the  mystery  of  it,  in 
being  dead  to  sin,  by  this  mean  of  being  dead  to  the  law,  is  what 
cannot  be  so  well  understood ;  for  one  would  think,  that  to  die  to 
the  law,  were  to  live  in  sin :  nay,  says  the  apostle,  is  is  quite  other- 
wise ;  that  I  may  die  to  sin,  I  am  dead  to  the  law. 

You  have  the  means  of  this  death,  which  is  as  strange,  namely, 
the  law ;  "  I  through  the  law  am  dead  to  the  law."  As  to  this 
mean  of  death  to  the  law,  viz.  the  law,  I  find  some  divines 
understand  it  a  different  law  from  the  other;  as  if  the  apostle 
stould  say,  "  I  by  the  law  of  Christ,  am  freed  from  the  law 
of  Moses ;  or,  I  by  the  law  of  faith  am  freed  from  the  law  of  works." 
But  1  incline  to  join  with  the  current  of  sound  divines,  who  under- 
stand  both  of  the  same  law,  q.  d.  I  am  dead  to  the  law,  THROUGH 


1-8  LAW-DEATH,      GOSPEL-LIFE. 

the  law :  the  law  hath  taught  me  that  I  am  a  simier,  that  cannot  be 
justilied  by  the  law^  which  curses  and  condemns  sinners;  By  the 
law  is  the  knowledge  of  sin ;  and  having  thus  by  the  law  known 
myself  to  be  a  guilty  wretch,  I  am  dead  to  all  expectation 
of  righteousness  by  the  law.  The  law  then,  having  thus  killed  me, 
and  all  my  hope  of  life  by  it,  hath  been  a  blest  mean  of  drawing  me 
out  of  myself,  and  all  my  legal  righteousness,  to  seek  life  and  justi- 
fication in  Christ,  and  his  righteousness  received  by  faith.  Thus 
you  have  a  wonderful  death  here  spoken  of. 

You  have  a  remarkable  life  proceeding  out  of  that  death :  you 
may  call  it  Paul's  vivification,  which  was  not  peculiar  to  him,  but  is 
common  to  all  believers  :  "  That  I  might  live  unto  God."  Where 
again  you  may  notice  three  things. 

The  general  nature  of  this  vivification,  it  is  called  by  the  name 
of  life :  while  a  man  is  alive  to  the  law,  be  continues  dead ;  but 
whenever  he  is  dead  to  the  law,  then  he  is  alive ;  the  breath  of  life 
is  breathed  into  his  nostrils,  and  he  becomes  a  living  soul :  for  the 
Spirit  of  God,  the  spirit  of  life  enters  into  him. 

The  object  of  this  life,  or  vivification,  it  is  God ;  a  living  unto 
God,  that  is,  a  new  life,  a  holy  life,  a  divine  life ;  a  living  to  God, 
to  God's  honour,  to  God's  glory.  Before  this,  the  man  lived  to 
himself  as  his  end,  as  well  as  from  himself  as  his  principle  ; 
but  now  he  lives  from  God  as  his  principle,  and  to  God  as 
his  end,  which  only  is  a  holy  life,  and  wherein  true  sanctification 
lies. 

You  have  the  influence  that  this  death  hath  upon  this  life,  or 
this  mortification  hath  upon  this  vivification ;  or,  the  influence  that 
justification  by  faith  alone  and  not  by  the  deeds  of  the  law,  hath 
upon  sanctification  of  heart  and  life,  or  living  to  God,  in  tbe  par- 
ticle that :  I  am  dead  to  the  law,  that  I  might  live  unto  God. 
Now,  might  the  apostle  say,  How  falsely  do  you  charge  my 
doctrine,  as  opening  a  window  to  licentiousness,  while  I  in  th3 
name  of  all  believers  declare,  that  this  doctrine  of  justification  by 
faith  alone,  or  our  being  dead  to  the  law  in  point  of  justification, 
does  open  the  door  to  true  holiness ;  for  none  can  live  unto  God, 
till  they  be  dead  to  the  law.  "  I  through  the  law  am  dead  to  the 
law,  tbat  I  might  live  unto  God." 

But  I  shall  endeavour  further  to  explain  the  words  upon  the 
following  observation. 

DocT.  That  to  be  dead  to  the  law,  in  the  point  of  justification,  is 
necessary  in  order  to  our  living  unto  God  in  point  of  sanctifica- 
tion. I  through  the  law  am  dead  to  the  law,  that  I  might  live 
unto  God. 


LAW-DEATH,     GOSPEL-LIFE.  169 

Now,  upon  this  doctrine,  I  shall  endeavour,  through  grace,  to 
explain  the  several  branches  of  the  text ;  and  the  general  method 
shall  be, 

I.  To  clear  and  confirm  the  doctrine, 

II.  To  speak  of  the  believer's  death,  or  mortification,  here  in- 
tended ;   "I  through  the  law  am  dead  to  the  law." 

III.  To  speak  of  the  believer's  life,  or  vivification ;  his  living 
unto  God. 

IV.  Of  the  necessity  of  this  death  in  order  to  this  life  ;  or  the 
influence  that  our  being  dead  to  the  law  hath  upon  our  living  unto 
God. 

V.  Make  some  application  of  the  subject  in  sundry  uses. 

I.  To  clear  and  confirm  the  doctrine ;  At  the  mouth  of  two  or 
three  witnesses,  every  word  shall  be  established.  But,  to  shew 
that  we  are  not  straitened  to  find  out  witnesses  to  attest  the  truth 
of  this  doctrine,  I  shall  produce  more  than  two  or  three. 

The  first  witness  that  I  cite,  is  that,  Rom.  vii.  4,  5,  6,  where  you 
see,  that  to  be  dead  to  the  law,  and  married  to  Christ,  is  necessary 
in  order  to  living  unto  God,  bringing  forth  fruit  to  him,  and  serv- 
ing him  in  newness  of  spirit. 

The  second  witness  I  cite  is  very  like  to  this,  Isa.  liv.  1,  5,  com- 
pared, "  Sing,  O  barren,  thou  that  didst  not  bear." "  For  more 

are  the  children  of  the  desolate,  [Gentiles,]  than  the  children 
of  the  married  wife  :"  Why  ?  verse  5,  "  Thy  Maker  is  their  hus- 
band."  Being  dead  to  the  law,  and  divorced  from  it,  and  married 
to  Christ,  the  barren  woman  becomes  a  fruitful  bride.  And,  lest 
you  should  think  I  put  a  wrong  gloss  upon  this  text,  and  mistake 
the  meaning  of  it,  you  may  compare  it  with, 

A  third  witness  that  I  cite,  whereby  this  very  gloss  that  I  give 
it  is  confirmed,  Gal.  iv.  27,  "  For  it  is  written.  Rejoice,  thou  barren 
that  bearest  not ;  break  forth  aud  cry,  thou  that  travailest  not :  for 
the  desolate  hath  many  more  children  than  she  which  hath  an  hus 
band."  Now,  we  would  consider  what  is  the  subject  here  spoken 
of:  the  apostle  is  setting  forth  believers'  freedom  from  the  law  by 
the  gospel,  or  their  justification  by  faith  without  the  works  of  the 
law ;  and  he  confirms  it  by  an  allegory,  shewing,  that  our  liberty 
from  the  law  was  prefigured  in  the  family  of  Abraham,  that  we 
are  not  children  of  the  bondwoman,  or  bondmen  to  the  law,  but 
children  of  the  promise,  as  Isaac ;  And  the  apostle  explains  the 
prophet,  and  shews  his  allegory  to  be  founded,  not  only  on  the  for- 
mer historical,  but  also  on  this  prophetical  scripture.     The  gospel- 


170  LAW-DEATH,      GOSPEL-LIFE. 

clmrch,  including  all  believers  among  Jews  and  Gentiles,  is  called 
the  bride  the  Lamb's  wife  :  and  as  this  bride  in  general,  being  di 
vorced  from  the  law  and  married  to  Christ,  is  a  fruitful  bride, 
bearing  many  children,  many  sons  and  daughters  to  Christ,  and 
more  under  the  new  dispensation  of  the  covenant  of  grace,  than 
under  the  old  legal  administration  thereof  before  Christ's  coming ; 
so  every  particular  believer,  being  dead  to  the  law,  and  married  to 
Christ,  is,  by  this  means,  fruitful  in  bringing  forth  the  fruit  of  holi- 
ness and  righteousness,  to  the  glory  of  God ;  as  the  apostle  in  pro- 
secuting this  discourse,  further  shews,  verse  30,  "  Cast  out  the . 
bondwoman  and  her  son."  Strange!  that  the  law  should  be 
called  a  bondwoman  ;  and  then,  "  Cast  out  the  bondwoman ;"  this 
was  strange  language ;  nay,  but  in  the  case  of  justification,  "  Moses 
and  his  tables  must  give  place  to  Christ,"  as  Luther  says :  yea,  he 
adds  in  this  sense,  "  I  will  say  to  thee,  O  law,  be  gone ;  and  if  it 
will  not  be  gone,  thrust  it  out  by  force  ;  Cast  out  the  bondwoman." 
Further,  the  apostle  adds,  chap.  v.  1,  "  Stand  fast  therefore  in  the^ 
liberty  wherewith  Christ  hath  made  us  free,  and  be  not  entangled 
again  with  the  yoke  of  bondage."  Eead  also,  verses  4,  5,  6,  where 
you  see,  that  the  believer,  being  free  from  the  law,  and  having  the 
spirit  of  life,  and  the  spirit  of  faith,  bringing  forth  fruit  to  God ; 
of  which  fruits  of  the  Spirit  of  Christ,  in  opposition  to  the  fruits 
of  the  flesh,  you  read,  verses  16,  17,  and  downwards. 

The  fourth  witness  that  I  cite  is,  Col.  ii.  13,  14.  "  You  being 
dead  in  your  sins," — "  hath  he  quickened."  Now,  by  what 
means  does  this  quickening,  or  being  made  alive  to  God,  come 
about  ?  It  is  by  the  blotting  out  of  the  hand- writing — nailing  it 
to  his  cross ;  intimating,  that  there  is  no  living  unto  God,  without 
being  dead  to  the  law,  and  having  the  law  dead  to  us,  by  viewing 
it  crucified  with  Christ,  and  nailed  to  his  cross. 

The  fifth  witness  is,  Col.  iii.  3,  4,  5.  "  For  ye  are  dead,"  [that 
is,  dead  to  the  law,  as  he  had  cleared  before,  and  so  dead  to  sin, 
self,  and  the  world,]  "and  your  life  is  hid  with  Christ  in  God. 
When  Christ,  who  is  our  life,  shall  appear,  then  shall  ye  also  ap- 
pear with  him  in  glory.  Mortify  therefore  your  members  which 
are  upon  the  earth."  The  believer  is  said  to  be  dead  with  Christ, 
verse  20,  of  the  preceding  chapter,  and  so  dead  to  the  law,  which 
was  nailed  to  the  crots  of  Christ.  And  verse  1,  of  this  chapter, 
the  believer  is  said  to  be  "  risen  with  Christ,"  and  so  he  sits  to- 
gether with  Christ  in  heavenly  places :  but  though  his  best  part  is 
above,  even  his  glorious  Head,  whom  he  will  follow ;  yet  he  hath 
jaembers  on  earth,  which  he  is  called  to  mortify ;  which  mortifica- 


LAW-DEATH,     GOSPEL-LIFE.  171 

tion  of  sin  is,  you  see,  the  native  fruit  of  his  being  dead  with  Christ, 
and  risen  with  him. 

The  sixth  witness  that  I  cite  is,  Rom.  iii.  28,  31,  "  We  conclude 
that  a  man  is  justified  by  faith  without  the  deeds  of  the  law,"  and 
so  he  is  dead  to  the  law.  Now,  does  this  doctrine  destroy  our  liv- 
ing to  God  ?  Nay,  Do  we  make  void  the  law,  through  faith  ?  God 
forbid ;  yea,  we  establish  the  law :  we  establish  it  as  a  covenant  of 
works,  while  we  believe  in  Christ  for  righteousness,  to  be  imputed 
for  our  justification ;  and  we  establish  it  as  a  rule  of  life,  and  holi- 
ness, while  we  believe  in  Christ  for  strength,  to  be  imparted  for 
our  sanctification ;  and  so  being  dead  to  the  law  in  point  of  justifi- 
cation, we  live  unto  God  in  sanctification. 

The  seventh  witness  that  I  cite,  is,  Rom.  vi.  14,  "  Sin  shall  not 
have  dominion  over  you :  for  ye  are  not  under  the  law,  but  under 
grace."  Where  you  see,  that  a  man's  being  under  grace,  and  not 
under  the  law,  is  the  very  means  by  which  he  comes  to  be  de- 
livered, and  freed  from  the  dominion  of  sin,  and  so  lives  unto  God. 

Here  is  the  privilege,  deliverance  from  the  dominion  of  sin  ; 

and  the  means  of  it  is,  by  the  grace  of  God  in  Christ  Jesus,  by 
which  we  are  delivered  from  the  law :  for,  as  the  motions  of  sin, 
Rom.  vii.  5,  are  said  to  be  by  the  law,  so  the  law  being  dead  to  us, 
and  we  by  grace,  being  married  to  another  husband,  we  bring  forth 
•fruit  unto  God ;  The  grace  of  God  that  bringeth  salvation  teaching 
us  to  deny  ungodliness,  Titus  ii.  11,  12.  While  the  law  hath 
power  over  a  man,  he  cannot  but  be  bringing  forth  fruit  unto  death, 

Rom.  vii.  5. There  was  never  yet  an  effectual  course  taken  for 

the  mortifying  of  sin,  but  by  the  gospel,  and  the  grace  of  Christ, 
which  yet  some  ignorantly  think  leads  to  licentiousness,  as  they 
thought  in  Paul's  day,  Rom.  vi.  15.  Nay,  while  we  are  under  the 
law,  we  are  the  servants  of  sin  ;  "But  now  being  made  free  from 
sin,  and  become  servants  to  God,  ye  have  your  fruit  unto  jioliness, 
and  the  end  everlasting  life,"  verse  22. 

The  eighth  witness  that  I  cite  is,  Rom.  viii.  2,  3.  "  For  the  law 
of  the  Spirit  of  life  in  Christ  Jesus  hath  made  me  free  from  the  law 
of  sin  and  death."  Why  ?  how  comes  that  about  ?  verse  S,-  "  For 
what  the  law  could  not  do,  in  that  it  was  weak  through  the  flesh, 
God  sending  his  own  Son  in  the  likeness  of  sinful  flesh,  and  for 
sin,  condemned  sin  in  the  flesh."  Where  ye  see  the  quality  of 
every  believer ;  he  is  one  that  lives  to  God,  and  walks  not  after 
the  flesh,  but  after  the  Spirit ;  and  now,  what  is  the  foundation  of 
this  ?  even  freedom  from  tlie  law,  which  through  our  weakness 
could   not  justify  us  ;   but   our   help  was   laid  upon  One  that  is 


172  LAW-DEATH,     GOSPEL-LIFE. 

miglity,  who  having  come  under  the  law,  did,  by  a  sacrifice  for 
sin,  condemn  sin  in  the  flesh,  that  the  righteousness  of  the  law 
might  be  fulfilled  in  us,  both  in  point  of  justification  and  sanctifi- 
cation. 

The  ninth  witness  that  I  cite,  is,  2  Cor.  v.  14,  15,  "For  the  love 
of  Christ  constraineth  us  ;" — "that  he  died  for  all,  that  they  which 
live  should  not  henceforth  live  unto  themselves,  but  unto  him 
which  died  for  them."  There  is  true  sanctification,  and  living 
unto  God ,  but  how  came  it  about  ?  The  means  thereof  is  the 
death  of  Christ,  which  we  have  been  celebrating  in  the  sacrament 
of  the  supper  ;  this  is  both  the  means  and  the  motive  thereof. 
What  stronger  motive  than  this,  to  live  to  him  that  died  for  us ; 
and  by  his  death,  redeemed  us  from  the  law  ?  For  we  are  dead  to 
the  law  by  the  body  of  Christ,  Eom.  vii.  4  ;  that  is,  by  the  death 
of  Christ,  the  sacrifice  of  his  human  nature :  and  hence  comes 
true  spiritual  life,  or  living  to  him. 

The  tenth  witness  that  I  cite,  is,  1  Cor.  xv.  56,  57,  "  The  sting 
of  death  is  sin ;  and  the  strength  of  sin  is  the  law."  Where  the 
law  is  called  the  strength  of  sin,  not  only  because  by  the  law  is  the 
knowledge  of  sin,  and  sin  would  not  have  power  to  condemn  us, 
but  by  virtue  of  the  law  which  discharges  sin ;  but  also  because 
sin  gets  strength  from  the  law  :  "  Sin,  taking  occasion  by  the  com- 
mandment, wrought  in  me  all  manner  of  concupiscence.  For 
without  the  law  sin  was  dead,"  Rom.  vii.  8.  Sin  and  corruption  is 
so  irritated  by  the  law,  that  thereby  the  sinner  becomes  to  be  more 
sinful :  which  is  not  the  fault  of  the  law,  for  it  prohibits,  reproves, 
and  condemns  sin :  but  the  fault  of  corrupt  nature,  which  is  so 
intent  in  perpetrating  evil,  that  the  more  any  thing  is  forbidden, 
the  more  impetuously  it  follows  after  it ;  like  a  mad  horse,  the 
more  he  is  checked  with  the  bridle,  the  more  mad  and  furious  is  he. 
I^ow,  Tl^e  strength  of  sin  is  the  law ;  but  thanks  be  to  God,  which 
gives  us  the  victory,  through  Jesus  Christ  our  Lord: — Victory 
over  the  law,  which  is  the  strength  of  sin ;  and  so,  being  freed 
from  the  law,  or  dead  to  it,  in  this  way  I  am  freed  from  sin,  and 

put  in  case  to  live  unto  God. These  are  ten  witnesses,  instead 

of  twenty  that  might  be  adduced  for  the  confirmation  of  this  doc- 
trine. That  to  be  dead  to  the  law  in  point  of  justification,  is  neces- 
sary in  order  to  our  living  unto  God  in  point  of  sanctification. 

Receive  this  truth  then  in  the  love  of  it. 

II.  The  second  thing  proposed  was,  to  speak  of  this  strange 
DEATH  of  the  believer ;  I  through  the  law  am  dead  to  the  law. 
Now  here  four  things  are  to  be  touched  at.     What  the  law  is,  that 


LAW-DEATH,      GOSPEL-LIFE.  173 

tlie  believer  ia  dead  to.  What  it  is  in  the  law,  that  he  is  dead  to. 
"What  it  is  to  be  dead  to  the  law.  And  the  means  of  this,  that 
through  the  law  he  is  dead  to  the  law. 

What  the  law  is,  that  the  believer  is  dead  to.  I  know,  I  have 
need  to  be  cautious  what  I  say  in  this  captious  age,  especially  upon 
such  a  subject  as  this  ;  but  it  is  in  the  fear  of  God,  to  whom  I  am 
accountable,  and  without  regard  to  any  man,  that  I  desire  to  deliver 

the  truths  of  the  gospel. What  is  the  law,  to  which  Paul  said 

he  was  dead  ?  I  shall  not  trouble  you  with  the  several  acceptations 
of  the  law,  nor  the  distinctions  of  it  into  judicial,  ceremonial,  and 
moral.  But  here  though  the  apostle  speaks  sometimes  of  the  ceremo- 
nial, and  sometimes  of  the  moral  law  in  this  epistle  ;  yet  in  this  text, 
I  suppose,  with  the  current  of  sound  divines,  that  he  understands 
especially  the  moral  law,  or  the  law  of  the  ten  commandments,  con- 
sidered under  the  form  of  a  covenant  of  works.  The  law  is  to  be 
taken  two  ways.  Materially,  for  its  mere  preceptive  and  directive 
part.  Or,  the  law  may  be  taken  formally,  as  it  is  a  covenant, 
whether  of  works  or  grace.  Now,  the  law,  materially  taken,  is 
still  the  same,  whatever  form  it  be  cast  into,  and  it  is  the  transcript 
of  the  divine  image,  after  which  man  was  created  at  first ;  so  that, 
long  before  the  law  was  written  in '  tables  of  stone,  it  was  written 
in  the  tables  of  man's  heart ;  and  man  was  obliged  to  give  obedi- 
ence to  this  law,  as  a  creature  to  his  Creator,  though  there  never 
had  been  any  covenant  made  with  him  ;  and  this  obligation  to 
obedience  is  eternal,  everlasting,  and  unchangeable. — But  this  law 
was  afterwards  cast  into  two  different  forms,  namely,  that  of  the 
covenant  of  works,  and  afterwards   that  of  the  covenant  of  grace. 

Now  here,  I  say,  it  is  meant  of  the  law,  or  covenant  of  works ; 

in  which  law  there  were  three  things,  a  precept,  a  promise,  and  a 
penalty.  The  precept,  which  is  perfect  and  personal  obedience,  by 
our  own  strength,  and  in  the  old  covenant-form  ;  Do  ;  The  prom- 
ise, which  is  life  eternal ;  Do  and  Live.  The  penalty,  which  is 
death  temporal,  spiritual,  and  eternal ;  if  you  Do  not,  you  shall 
Die,  Genesis  ii.  17.  The  covenant  of  works  commands  good,  and 
forbids  evil,  with  a  promise  of  life  in  case  of  obedience,  and  a 
thr eateni  ng  of  death  in  case  of  disobedience :  and  so  this  law  of  works 
hath  a  twofold  power;  a  power  to  justify,  and  a  power  to  condemn ; 
to  justify,  if  we  obey  ;  and  to  condemn,  if  we  disobey.  The  com- 
mand of  the  law,  abstractly  and  materially  considered,  is,  as  I  said, 
eternally  binding  upon  all  rational  creatures,  so  long  as  they  con- 
tinue to  be  creatures,  and  God  the  Creator :  but  the  command  of 
the  law,  formally  considered,  or  under  the  form  of  a  covenant  of 


174  LAW-DEATH,     GOSPEL-LIFE. 

works  particularly,  binds  no  longer  than  the  form  continues.  Now, 
the  commanding  power  of  the  law,  as  a  covenant  of  works,  is  a 
power  calling  us  to  obey,  (or  enjoining  us  to  do)  by  our,  own 
strength ;  to  obey,  as  a  condition  of  life  ;  and  to  obey,  under  pain 
of  damnation. 

As  to  the  second  thing  here,  what  it  is  in  the  law,  the  believer 
is  dead  to.  Here  it  must  be  observed.  That  it  is  only  the  believer 
that  is  dead  to  the  law,  all  others  are  alive  to  it ;  and  the  believer's 
being  dead  to  the  law,  imports,  that  he  is  wholly  set  free  from  it ; 
or,  as  the  words  of  our  Confession  bear,  "  They  are  not  under  the 
law  as  a  covenant  of  works,  to  be  thereby  either  justified  or  con- 
demned." Thus  they  are  dead  to  the  law.  The  law  is  compared, 
in  our  text,  to  a  hard  and  cruel  master,  and  we  compared  to  slaves, 
and  bond-men,  who,  as  long  as  they  are  alive,  are  under  dominion, 
and  at  the  command  of  their  masters ;  but  when  they  are  dead, 
they  are  free  from  that  bondage,  and  their  masters  have  no  more 
to  do  with  them.  Here  then,  to  be  dead  to  the  law,  is  to  be  free 
from  the  dominion  and  power  of  the  law.  Now,  I  think  the  power 
of  the  law  may  be  considered,  either  as  accidental  or  essential.  It 
hath  an  accidental  power  or  strength ;  for  example,  by  reason  of 
our  sinful,  corrupt,  and  depraved  state,  even  an  irritating  power, 
whereby,  as  an  occasion,  it  provokes,  and  stirs  up  the  corruption  of 
the  heart  in  the  unregenerate,  Romans  vii.  8.  From  this  the  be- 
liever is  free,  so  far  as  he  is  dead  to  the  law. But  next.  There 

is  a  power  that  the  law  hath,  that  may  be  called  essential  to  it,  as  a 
covenant  of  works;  and  that  is,  a  justifying  and  condemning  power, 
as  I  said  before;  a  power  to  justify  the  obedient,  and  a  power  to 
condemn  the  disobedient:  now,  believers  are  dead  to  the  law,  so  as 
they  are  not  under  it,  to  be  justified  or  condemned  thereby;  they 
are  wholly,  and  altogether  free  from  the  law,  as  it  is  a  covenant  of 
life  and  death,  upon  doing,  or  not  doing. 

But,  for  the  further  clearing  of  this,  I  told  you  upon  that  ques- 
tion, What  law  is  here  meant  ?  That  in  the  law,  as  a  covenant  of 
works,  there  are  three  things.  The  precept  of  obedience.  The 
promise  of  life.  And  the  threatening  or  penalty  of  death ;  all 
which  the  believer  is  dead  to. 

The  precept  of  obedience,  as  a  condition  of  life,  is  one  part  of  the 
covenant  of  words ;  Do  and  live ;  or.  If  thou  wilt  enter  into  life, 
keep  the  commandments  :  this  the  believer  is  delivered  from,  and 
so  dead  to  the  precepts  of  the  law  as  a  covenant  or  condition  of 
life.  Take  heed  to  what  I  say  here ;  I  say  not,  that  the  believer  is 
delivered  from  the  precept  of  the  law  simply,  but  as  a  condition  of 


LAW-DEATH,     GOSPEL-LIFE.  175 

life :  for  the  command  of  perfect  obedience,  is  not  the  covenant  of 
works;  nay,  man  was  obliged  to  perfect  obedience,  and  is  eternally 
bound  to  obey  the  law,  th€>ugh  there  had  never  been  a  covenant : 
but  the  form  of  the  precept,  or  command  in  the  covenant  of  works, 
is  perfect  obedience  as  a  condition  of  life.    Now,  it  is  the  command- 
ing power  of  the  law,  as  a  covenant  of  works,  that  the  believer  is 
free  from ;  and  it  hath  no  commanding  power,  but  in  this  strain, 
namely,  to  command  perfect  obedience  as  the  condition  of  life ;  and, 
under  pain  of  the  curse,  Obey  and  thou  shalt  live  ;  otherwise  thou 
shalt  die.     Now,  the  ground  of  the  believer's  freedom  from  the 
precept  of  the  law,  as  a  covenant  of  works,  or  condition  of  life,  is 
just  Christ's  perfect  obedience  to  the  law,  in  his  room,  in  his 
stead,  which  is  the  true  and  proper  condition  of  our  eternal  life 
and  happiness  :  "  By  the  obedience  of  one  shall  many  be  made 
righteous  : " — "  that  as  sin  hath  reigned  unto  death,  even  so  might 
grace  reign  through  righteousness  unto  eternal  life  by  Jesus  Christ 
our  Lord,"  Rom.  v.  19,  20.     There  is  an  eternal  truth  in  this,  that 
life  is  not  to  be  obtained,  unless  all  be  done  that  the  law  requires.  Do 
this  and  live ;  and  that  is  still  true,  If  thou  wilt  enter  into  life, 
keep  the  commandments.    They  must  be  kept  by  us,  or  our  Surety : 
now  the  Surety's  obedience  being  imputed  to  the  believer,  as  tho 
condition  of  eternal  life,  the  believer  is  not  obliged  to  obedience  to 
the  law  as  a  condition  of  life :  the  precept  of  the  law  properly  is, 
Do  ;  but  the  precept  of  the  law  as  a   covenant  of  works,  is  under 
this  conditional  form.  Do,  and  Live.     Now,  if  any  say  then,  the 
believer  is  delivered  from  obligation  to  do,  or  to  obey  the  law,  I 
deny  that :  for  this  Do  is  eternally  binding;  but  the  precept  of  the 
law,  as  a  covenant  of  works,  is  not  simply  Do,  but  Do,  and  Live : 
and  this  conditional  form,  which  is  properly  the  precept  and  com- 
mand of  the  covenant  of  works,  he  is  indeed  delivered  from  ;  for 
Christ,  as  Surety,  came  under  the  law,  as  a  covenant  of  works,  or 
as  it  stood  in  this  conditional  Do,  and  Live :  for  he  yielded  perfect 
obedience  to  it,  to  procure  life  by  it ;  and  so  the  believer  is  wholly 
delivered  from  obedience  to  it;  that  is,  to  obtain  life  by  it,  or  to 
procure  everlasting  life  by  his  obedience.    The  precept,  thus  formed 
as  the  condition  of  life,  by  virtue  of  annexation  of  the  promise 
of  life  to  the  obedience  of  it,  is  the  precept  of  the  covenant  of 
works;  and  from  this  precept  he  is  freed,  and  so  is  dead  to  the  law 
in  respect  of  the  precept  of  it  in  and  through  Jesus  Christ  his  Surety. 
The  promise  of  life  is  another  thing  in  the  covenant  of  works ; 
and  this  runs  in  the  same  line  with  the  former,  being  so  connected 
with  it.     The  promise  of  life  in  the  law,  or  covenant  of  works,  was 


176  LAW-DEATH,      GOSPEL-LIFE. 

just  the  promise  of  eternal  life,  upon  condition  of  perfect  obedi- 
ence :    now,  ttie  believer's  freedom  from  the  law,  in  this  respect, 
flows  from  his  freedom  from  it  in  the  former  respect :  for,  if  he  be 
freed  from  the  Do,  or  obedience,  as  required  in  that  old  covenant- 
form,  then  he  is  not  to  expect  eternal  life,  as  it  is  promised  in  that 
covenant :  nay,  the  law  is  divested  of  its  promise  of  life  to  the  be- 
liever :  that  is  to  say,  his  obedience  to  the  law  hath  not  the  prom- 
ise of  eternal  life,  as  the  legal  ground  and  title  upon  which  he  is  to 
obtain  it :   he  holds  this  title  to  eternal  life  in  Jesus  Christ,  his 
Surety,  in  whom  he  hath  a  perfect  obedience,  to  which  eternal  life 
is  promised ;    and  which  is  now  the  alone  sure  ground  upon  which 
it  is  to  be  procured.     The  believer's  own  obedience  to  the  law, 
or   his   gospel-obedience   and   conformity   to    the    law,    wrought 
in   him,  and  done  by  him,  through   the   help  of  the  Spirit   of 
grace ;    even   this  obedience   of  his,    I    say,  hath   not   the   legal 
promise  of  eternal  life,  as  if  it  were  the  legal  condition  of  his  ob- 
taining eternal  life ;  no,  his  gospel-obedience  hath  indeed  a  gospel- 
promise,  connecting  it  with  eternal  life,  as  it  is  an  evidence  of  his 
union  to  Christ,  in  whom  all  the  promises  are  Yea  and  Amen ;  and 
as  it  is  a  walking  in  the  way  to  heaven,  without  which  none   shall 
ever  come  to  the  end  ;    For  without  holiness  it  is  impossible  to  see 
Grod. — But  the  legal  promise  of  eternal  life  made  to  obedience,  and 
which  makes  our  personal  obedience  to  be  the  cause  and  matter  of 
our  justification,  and  as  the  proper  condition  of  salvation  and  eter- 
nal life,  this  is  the  promise  of  the  law,  or  covenant  of  works  ;  and 
this  promise  it  is  now  wholly  divested  of,  as  to  the  believer  in 
Jesus  Christ,  who  hath  taken  his  law-room,  and  yielded  that  per- 
fect obedience,  to  which  the  promise  of  eternal  life  is  now  made : 
and  the  reason  why  I  say,  the  promise  of  eternal  life  is  now  made 
to  Christ's  perfect  obedience  in  our  room  and  stead,  is,  Because  the 
law,  or  covenant  of  works,  made  no  promise  of  life  properly,  but 
to  man's  own  personal  obedience  :  it  made  no  mention  of  a  surety  : 
but  now,  in  sovereign  mercy,  this  law-rigour   is  abated,  and  the 
Surety  is  accepted,  to  whose  obedience  life  is  promised. 

The  threatening  of  death,  in  case  of  disobedience,  is  another 
thing  in  the  covenant  of  works  ;  death,  and  wrath,  and  the  curse, 
is  the  penalty  of  the  law  :  death  is  the  reward  of  sin  and  disobedi- 
ence to  the  law  ;  In  the  day  thou  sinnest  thou  shalt  die  ;  and  this 
the  believer  is  also  freed  from  by  the  death  of  Christ,  who  died  fox 
our  sins  :  the  law  saith,  "  Cursed  is  every  one  that  continueth  not 
in  all  things  which  are  written  in  the  book  of  the  law,  to  do  them ;'' 
but  the  gospel  saith,  "  Christ  hath  redeemed  us  from  the  curse  of 


LAW-DEATH,     GOSPEL-LIFE.  177 

the  law,  being  make  a  curse  for  us,"  Gal.  iii.  10,  13.  As  the  law 
then  to  the  believer  is  divested  of  its  promise  of  life,  so  as  it  cannot 
justify  him  for  his  obedience  ;  so  it  is  divested  of  its  threatening 
of  death,  and  cannot  condemn  him  for  his  disobedience  to  it  as  a 
covenant,  that  covenant-form  of  it  being  done  away  in  Christ 
Jesus,  with  respect  to  the  believer.  I  think  some  will,  perhaps, 
object,  saying.  That  the  believer  is  delivered  from  the  curse  of  the 
law,  we  understand;  but  still  we  cannot  fathom  how  he  is  dead  to 
the  command  of  the  law  :  that  he  is  dead  to  the  condemning  power 
of  the  law,  is  plain ;  but,  how  is  he  dead  to  the  preceptive,  manda- 
tory, commanding  power  of  the  law  ?  To  which  it  might  be  re- 
plied. He  is  dead  to,  and  delivered  from  the  preceptive  part  of  the 
law,  not  materially,  but  formally  ;  for  the  command  of  it  materially, 
is.  Do,  or  yield  obedience :  this  he  can  never  be  delivered  from,  so 
long  as  he  is  a  creature,  and* God  his  Creator:  but  the  command 
of  it  formally,  or  under  the  form  of  the  covenant  of  works,  is,  Do, 
and  Live ;  Do,  by  your  own  strength  ;  Do,  as  the  condition  of  your 
eternal  life ;  and  Do,  under  the  pain  of  eternal  death  and  damna- 
tion :  this,  I  say,  which  is  the  commanding  part  of  the  law,  formally 
considered,  as  it  is  a  covenant  of  works,  he  is  wholly  and  alto- 
gether delivered  from.  To  preach  the  mandatory  part  of  the  law, 
as  a  covenant  of  works,  is  to  preach  the  moral  law,  not  merely  as 
a  rule  of  life,  but  as  the  condition  of  life  eternal ;  in  which  sense 
the  believer  is  not  at  all  bound  to  acknowledge  it :  and  to  say,  that 
the  believer  is  delivered  from  the  law,  that  is,  only  from  the  curse 
of  the  law,  would  make  some  very  strange  glosses  upon  many 
scriptures  :  for  example.  Gal.  iii.  10,  "  As  many  as  are  of  the  works 
of  the  law  are  under  the  curse ;"  the  meaning  of  it  then  would  be, 
As  many  as  are  under  the  curse,  are  under  the  curse.  It  must 
therefore  be  meant  of  the  precept  of  the  law ;  As  many  as  are 
under  the  precept,  are  under  the  penalty  thereof.  The  believer 
then  is  dead  to,  and  delivered  from  the  law  in  its  commanding  and 
condemning  power,  and  that  in,  and  through  Christ.  And  I  am 
not  afraid,  nor  ashamed  to  say  it,  in  the  words  of  the  famous  Dr. 
Owen,  "  That  the  whole  power  and  sanction  of  the  first  covenant 
was  conferred  upon  Christ,  and  in  him  fulfilled  and  ended."  And 
I  think  I  say  no  more  than  what  the  apostle,  a  greater  than  he, 
saith,  Eomans  x.  4,  "  Christ  is  the  end  of  the  law  for  righteousness 
to  every  one  that  believeth." — Thus  you  see  what  it  is  in  the  law, 
the  believer  died  to,  more  generally. 

The  third  thing  here  proposed  was,  What  it  is  to  be  dead  to  the 
law,  more  particularly  as  it  comes  under  the  notion  of  death.    And 
Vol.  IL— 12. 


178  LAW-DEATH,      GOSPEL-LIFE. 

here,  1.  I  shall  shew  the  import   of  this  death.     2.  Some  of  the 
qualities  of  it. 

To  shew  the  import  of  this  death.  The  notion  of  death  may 
here  help  us  to  the  import ;  for, 

As  in  death  there  is  no  relation  takes  place ;  it  dissolves  the  re- 
lation betwixt  master  and  servant,  husband  and  wife,  Job  iii.  19. 
"The  servant  is  free  from  his  master,"  so  here,  the  man  being 
dead  to  the  law,  the  relation  betwixt  him  and  it  is  dissolved,  Eom. 
vii.  1 — 4:.  He  is  now  married  to  Christ,  and  divorced  from  the 
law  :  while  the  man  is  alive  to  the  law,  the  relation  stands  ;  "  For 
I  testify  again  to  every  man  that  is  circumcised,  that  he  is  a  debtor 
to  the  whole  law,"  Gal.  v.  3. 

In  death  there  is  no  care  or  thoughtfulness,  Eccl.  ix.  10.,  "  There 
is  no  work,  nor  device,  nor  knowledge,  nor  wisdom,  in  the  grave, 
whither  thou  goest ;"  intimating  to  us,  that  in  death  there  is  no 
care  nor  thoughtfulness,  nor  concern  about  doing  any  thing :  so  the 
man  that  is  dead  to  the  law,  he  hath  no  more  care,  nor  concern 
about  the  works  of  the  law  in  point  of  justification,  than  a  dead 
corpse  about  the  work  in  which  it  was  occupied  while  living: 
while  the  man  is  alive  to  the  law,  all  his  care  and  concern  is  about 
the  works  of  the  law ;  Do,  and  Live. 

In  death  there  is  no  hope ;  The  land  of  the  living  is  the  land  of 
hope,  Eccl.  ix.  4 :  Even  so  the  man  that  is  dead  to  the  law,  he  hath 
no  hope  nor  expectation  from  the  law,  or  from  his  obedience  there- 
to.  The  man  that  is  alive  to  the  law,  he  hath  hope,  that  God 

will  pardon  him,  and  pity  him  ;  why  ?  because  he  does  so  and  so ; 
he  is  a  good  neighbour,  he  wrongs  nobody,  he  is  just  in  his  deal- 
ings, and  careful  in  his  duties,  and  touching  the  righteousness  of 
the  law,  he  is  blameless :  he  hath  a  good  heart  towards  God,  and 
he  hath  a  good  life  too ;  and  therefore  he  hopes  to  be  justified  and 
saved  of  God,  for  Christ's  sake :  for  he  hath  learned,  it  may  be,  to 
make  so  much  use  of  Christ,  as  to  think  he  cannot  be  saved  with- 
out him ;  but  still  his  hope  and  expectation  is  founded  upon  the 
law.  But  now,  the  man  dead  to  the  law,  he  hath  no  hope  from  the 
law  ;  nay,  he  despairs  of  salvation  by  the  deeds  of  the  law :  as  he 
sees  he  cannot  do  any  thing,  without  grace  and  strength  from 
above,  so  even  when  he  does  any  thing  by  the  help  of  grace,  he 
sees  it  so  lame  and  imperfect,  that  God  cannot  justify  or  save  him, 
to  the  honour  and  credit  of  his  justice,  unless  he  hath  a  perfect 
righteousness.     He  hath  no  hope  by  the  law. 

In  death  there  is  no  toil,  no  turbulent  passion  nor  affection  : 
natural  death  puts  an  end  to  natural  affections,  which  takes  place 


LAW-DEATH,     GOSPEL-LIFE.  179 

in  man's  life- time;  such  as  the  weary  pursuit  of  what  we 
love,  and  the  wearisome  flight  from  what  we  hate,  or  fear: 
there  is  no  such  thing  in  the  grave ;  "  There  the  weary  be 
at  rest,"  Job.  iii.  17.  They  that  are  alive  to  the  law,  and  find  the 
life  of  their  hands,  they  weary  themselves  in  the  greatness  of  their 

way,  as  it  is  expressed,  Isa.  Ivii.  10. Many  a  weary  night  and 

day  they  may  have  in  pursuing  after  their  lovers,  in  establishing 
their  darling  self- righteousness.  The  law  gives  them  a  wearisome 
task,  to  make  bricks  without  affording  straw  ;  and  leads  them  with 

heavy  burdens  of  curses,  in  case  the  task  be  not  performed. 

But  when  a  man  is  dead  to  the  law,  then  the  weary  are  at  rest: 
Christ  is  the  rest ;  Come  to  me  all  ye  that  are  weary  and  heavy 
laden,  and  I  will  give  you  rest.  Then  the  man  gets  rest  to  his  con- 
science, in  the  blood  and  righteousness  of  Christ,  the  end  of  the 
law  :  rest  to  his  passions  and  affections ;  he  rests  from  his  fears, 
legal  fears  of  hell,  and  wrath  threatened  in  the  law :  the  believer 
indeed  may  be  filled  with  them,  but  so  far  as  he  is  dead  to  the  law, 
so  far  is  he  at  rest  from  these  legal  slavish  fears.  He  rests  from 
his  love  and  delight ;  the  law  affords  its  votaries  much  pleasure, 
sometimes  in  the  performance  of  their  duty  in  a  legal  way  :  but 
now  the  believer  takes  no  delight  in  that  way  of  justification ;  he 
is  out  of  conceit  with  himself,  and  his  duties,  because  they  are  vile ; 
yea,  though  they  were  not  so  vile  as  they  are,  but  perfect,  yet  he 
is  out  of  conceit  with  that  way  of  life,  and  beholding  the  glory  of 
the  new  covenant  and  way  of  salvation,  joins  issue  with  Job,  chap. 
ix.  15,  21,  "  Whom,  though  I  were  righteous,  yet  would  I  not 
answer,  but  I  would  make  supplication  to  my  judge," — "though  I 
were  perfect,  yet  would  I  not  know  my  soul :  I  would  despise  my 
life."  In  a  word,  he  rests  upon  his  legal  griefs  and  sorrows, 
because  he  rests  from  his  legal  labours.  As  it  is  said  of  the  dead 
in  -Christ,  in  another  sense.  Rev.  xiv.  13,  Blessed  are  the  dead 
which  die  in  the  Lord,  they  rest  from  their  labours,  and  their  works 
do  follow  thera  :  so  I  may  say  in  this  case,  Blessed  are  the  dead  which 
die  to  the  law,  they  rest  from  their  labours,  their  toilsome,  trouble- 
some, wearisome,  legal  works,  and  yet  theiF  works  do  follow  thera ; 
they  are  now  created  in  Christ  Jesus  unto  good  works.   But, 

In  death  there  is  no  sense :  a  dead  man  does  not  see,  nor  hear, 
nor  taste,  nor  smell,  nor  exert  any  natural  sense ;  so  that  they  are 
dead  to  it,  they  do  not  now  see  the  lightnings  of  Sinai  all  in  a 
flame,  as  formerly  they  did ;  they  do  not  hear  the  thunders  thereof ; 
they  do  not  smell  the  sulphur  of  the  burning  mountain ;  they  do 
not  feel  the  terror   of    vindictive   vengeance,   the  tempest  that 


180  LAW-DEATH,      GOSPEL-LIFE. 

surrounded  tlie  mount ;  thej  do  not  taste  the  gall,  the  bitterness 
of  the  wrath  threatened  in  the  law ;  the  bitterness  of  death  is  over 
with  them,  so  far  as  they  see  that  Christ  drank  the  gall  for  them ; 
yea,  so  far  they  are  dead  to  the  law,  they  are  dead  to  all  Sinai 
wrath :  They  "  are  not  come  unto  the  mount  that  might  be  touched, 
and  that  burned  with  fire,  nor  unto  blackness,  and  darkness,  and 
tempest,  and  the  sound  of  the  trumpet,  and  the  voice  of  the  words," 
— but  they  "  are  come  unto  mount  Sion,  and  unto  the  city  of  the 
living  God,"  Heb.  xii.  18, — 22.  But  what  ?  Have  the  godly  no 
sense  of  law- wrath  ?  Yea,  so  far  as  they  are  legal,  and  under  the 
law  (for  they  are  never  wholly  freed  from  a  legal  temper  while 
here)  the  dead  ghost  of  the  law  may  rise  up  and  fright  them ;  but 
so  far  as  they  are  dead  to  the  law,  it  is  not  law- wrath,  but  fatherly- 
wrath  that  effects  them.  Indeed,  through  unbelief,  they  may  fear 
hell ;  but  they  cannot  do  so  by  faith,  seeing  there  is  no  foundation 
for  either  that  faith  or  fear,  in  the  Bible,  that  a  believer  shall 
be  cast  into  hell  since  there  is  no  condemnation  to  them  that  are  in 
Christ  Jesus. 

In  death  there  is  no  motion ;  vital  motion  ceases  when  death 
takes  place  :  thus,  so  far  as  a  man  is  dead  to  the  law,  so  far  the 
motions  of  sin  are  killed ;  for,  the  motions  of  sin  are  by  the  law, 
Rom.  vii.  5.  By  the  law  obcasionally  and  accidently  men  running 
the  more  into  sin,  by  how  much  the  more  they  are  forbidden  to 
commit  sin.  Hence  Musculus  compares  the  law,  in  this  respect,  to 
a  chaste  matron  in  a  brothel-house,  which  by  her  good  advice  does 
prove  an  occasion  to  some  licentious  ones  to  be  more  bold, 
and  impudent  in  their  impiety ;  Sin  taking  occasion  by  the  law,  or 
commandment,  saith  the  apostle,  wrought  in  me  all  manner  of 
concupiscence.  But  now,  so  far  as  a  man  is  dead  to  the  law,  so 
far  are  the  motions  of  sin  killed,  and  his  soul  quickened  to  live  unto 
God.     Of  which  more  afterwards. 

To  shew  some  of  the  qualities  of  this  death  to  the  law. 

It  is  an  universal  death :  I  do  not  mean  that  it  is  common  to  all 
the  children  of  men,  though  it  be  a  common  death  to  the  children 
of  God,  and  to  every  ode  of  them  ;  yet  it  is  a  rare  death  among  the 
children  of  men :  The  whole  world  lies  in  wickedness,  and  are  dead 
in  sins  and  trespasses ;  few  are  dead  in  this  sense :  but  what 
I  mean  by  its  being  universal,  is,  that  the  man  that  is  dead  to  the 
law  in  point  of  justification  ;  he  is  dead  to  every  point  of  the  law 
in  its  old  covenant-form,  to  the  precept  of  it,  to  the  penalty  of  it, 
so  as  he  is  not  to  be  justified  by  the  one,- nor  condemned  by  the 
other.     He  is  dead  to  every  legal  form  of  the  law ,  his  gospel  obe- 


LAW-DEATH,     GOSPEL-LIFE.  181 

dience  thereto,  is  no  part  of  his  righteousness  for  justification  before 
God ;  if  he  should  endeavour  to  make  his  gospel-obedience  to  the 
law,  as  a  rule  of  life,  in  the  hand  of  a  mediator,  any  part  of 
his  righteousness  for  justification,  he  so  far  turns  the  covenant  of 
grace,  and  the  duties  required  therein,  into  a  covenant  of  works, 
and  he  seeks  to  live  unto  that,  to  which  he  is,  and  should  be  dead. 
It  is  true,  the  form  of  the  law  in  the  gospel-covenant  does  not 
require  obedience  for  justification ;  but  yet  this  corrupt  nature  is 
prone  to  turn  to  the  old  bias,  and  abuse  the  proper  form  of  it,  by 

turning  of  the  rule  of  obedience  into  a  rule  of  acceptance. If  a 

man  makes  faith  itself  an  act,  or  any  act  or  fruit  of  it,  the  matter 
of  his  justification,  he  turns  it  to  a  covenant  of  works  :  the  believer 
is  dead  to  faith  itself  in  this  respect ;  yea,  faith  renounces  itself, 
and  all  things  else,  but  the  righteousness  of  Christ  for  justification. 
In  this  sense,  he  is  dead  to  repentance,  love,  and  other  graces ;  he 
is  dead  to  every  obedience  to  the  law,  as  a  covenant  of  works ;  to 
his  natural  legal  obedience  before  his  conversion;  and  to  his 
spiritual  gospel  obedience  after  conversion :  which,  though  it  be  a 
righteousness  that  God  works,  and  is  the  Author  of;  yet,  because 
it  is  the  believer  that  is  the  subject,  and  made  the  actor  thereof,  it 
is  called  his  own  righteousness,  or  conformity  to  the  law :  all 
which  he  renounced  in  the  matter  of  justification,  desiring  to 
be  found  in  Christ,  not  having  his  own  righteousness,  that  is  after 
the  law,  but  the  righteousness  which  is  of  God  by  faith,  Phil.  iii.  9. 
— So  that  I  say.  It  is  an  universal  death. 

It  is  a  lingering  death.  It  is  not  easy  to  get  the  law  killed  : 
something  of  a  legal  disposition  remains  even  in  the  believer  while 
he  is  in  this  world :  many  a  stroke  does  self,  and  self-righteousness 
get,  but  still  it  revives  again.  If  he  were  wholly  dead  to  the  law,  he 
would  be  wholly  dead  to  sin ;  but  so  far  as  the  law  lives,  so  far  sin 
lives.  They  that  think  they  know  the  gospel  well  enough,  betray 
their  ignorance ;  no  man  can  be  too  evangelical ;  it  will  take  all  his 
life-time  to  get  a  legal  temper  destroyed.  Though  the  believer  be 
delivered  wholly  from  the  law,  in  its  commanding  and  condemning 
power  and  authority,  or  in  its  rightful  power  that  it  hath  over  all 
that  are  under  it ;  yet  he  is  not  delivered  wholly  from  its  usurped 
power,  which  takes  place  many  times  upon  him,  while  here,  through 
remaining  unbelief. 

It  is  a  painful  death ;  it  is  like  the  cutting  off  the  right  hand, 
and  plucking  out  the  right  eye :  The  man  hath  no  inclination  to 
part  with  the  law.  It  is  as  natural  for  him  to  expect  God's  favour 
upon  his  doing  so  and  so,  and  to  expect  life  and  salvation  by  Lis 


182  LAW-DEATH,      GOSTEL-LIFE. 

own  obedience,  or  doing  as  well  as  he  can,  as  it  is  natural  for  Lim 
to  draw  his  breath ;  If  we  do  our  best,  God  will  accept  of  us,  that 
is  the  natural  language  of  every  one,  who  is  wedded  to  Do  and 
Live  of  the  first  covenant.  And,  0  what  a  pain  is  it  to  be  brought 
off  from  that  way !  To  die  to  the  law,  is  most  unnatural,  strange 
doctrine ;  and  legal  pangs,  and  pains  of  conviction,  and  humiliation 
must  be  borne,  before  a  right  thought  about  dying  to  the  law  can 
be  brought  forth. 

It  is  a  pleasant  death ;  it  is  painful  at  first,  but  pleasant  at  last : 
O  how  pleasant  is  it,  to  see  self  abased,  and  grace  exalted ;  self- 
righteousness  cried  down,  and  Christ's  righteousness  cried  up  in  the 
soul!  Wisdom's  ways  are  pleasantness:  and  this  way  parti- 
cularly, wherein  no  flesh  does  glory  in  his  presence ;  but  he  that 
glorieth,  glorieth  in  the  Lord :  he  rejoiceth  in  Christ  Jesus,  and 
hath  no  confidence  in  the  flesh :  he  doth  joy  in  Cod  through  Jesus 
Christ,  by  whom  he  receives  the  atonement ;  and  grace  reigning 
through  righteousness,  to  eternal  life  by  Jesus  Christ  our  Lord, 
Rom.  V.  11,  21.  This  death  is  a  pleasant  parting,  when  the  man  is 
brought  to  a  parting  with  all  his  own  rags  for  a  glorious  robe, 
Isaiah  Ixiv.  6  ;  and  xli.  12  ;  and  xlv.  24. 

It  is  an  honourable  death  :  to  be  dead  to  the  law,  is  a  death  that 
brings  honour  to  God,  to  Christ,  to  the  law,  and  to  the  believer. 
It  brings  honour  to  God's  holiness,  which  is  now  satisfied  by 
Christ's  doing ;  and  honour  to  God's  justice,  which  is  now  satisfied 
by  Christ's  dying. — It  brings  honour  to  Christ ;  for  now  the  man 
values  the  righteousness  of  Christ,  as  being  indeed  the  righteous- 
ness of  God,  and  a  full,  sufficient,  perfect  righteousness. — It  brings 
honour  to  the  law,  when,  instead  of  our  imperfect  obedience,  we 
bring  it  to  an  obedience  better  than  men  or  angels  in  their  best 
estate  could  give  it,  even  the  Lawgiver's  obedience ;  which  indeed 
doth  magnify  the  law,  and  make  it  honourable. — It  brings  honour 
also  to  the  believer  himself:  he  is  honoured  and  beautified  with  a 
law-biding  righteousness,  truly  meritorious,  and  every  way  glori- 
ous :  This  is  the  honour  of  all  the  saints. 

It  is  a  profitable  death  ;  it  is  a  happy  death,  and  a  holy  death  ; 
profitable  both  for  happiness  and  holiness  ;  profitable  both  for  jus- 
tification and  sanctification.  Our  legal  righteousness  is  unprofita- 
ble ;  "  I  will  declare  thy  righteousness,  and  thy  works  ;  lor  they 
shall  not  profit  thee,"  Isaiah  Ivii.  12.  It  is  unprofitable  for  justifi- 
cation ;  for,  by  the  deeds  of  the  law  shall  no  flesh  living  be  justifi- 
ed :  it  is  unprofitable  for  sanctification;  for  his  filthy  rags  do  rather 
pollute   him   than   purify  him. — But  the  righteousness  of  Christ 


LAW-DEATH,      GOSPEL-LIFE.  183 

is  pr  oil  table  every  way :  they  are  happy  that  have  it ;  for, 
tiiey  are  justified  from  all  things,  from  which  they  could  not  be 
justilieil  by  the  law  of  Moses  :  they  are  holy  that  have  it ;  as  will 
appear  in  the  sequel  of  our  discourse.  Being  dead  to  the  law,  is 
tlie  way  to  live  unto  God. 

Tlie  fourth  thing  here  proposed,  is  the  means  of  this  death ;  I 
TKROUGH  the  LAW  am  dead  to  the  law  :  the  mean  of  death  to  the 
law  is  the  law.  But  then  a  question  may  be  moved.  How  can 
this  be,  seeing  the  law  is  the  cause  of  no  good  thing  in  us,  and  is 

the  ministration  of  death  and  condemnation?  2  Cor,  iii.  7,  8,  9. 

In  answer  to  which,  we  may  observe,  That  though  the  law  is  not 
the  cause  of  this  death  to  the  law,  and  so  death  to  sin ;  yet  it  is  an 
occasion  thereof,  for  it  accuses,  terrifies,  and  condemns  us,  and 
therefore  occasions  and  urgeth  us  to  flee  to  Christ,  who  is  the  true 
cause  that  we  die  to  the  law,  and  to  sin  :  as  the  needle  goes  before, 
and  draws  the  thread  which  sews  the  cloth  ;  so  the  needle  of  the 
law  goes  before,  and  makes  way  for  the  grace  of  the  gospel,  that  it 
may  follow  after,  and  take  place  in  the  heart.  To  be  dead  to  the 
law,  and  married  to  Christ,  is  all  one  in  scripture  sense.  Now,  to 
be  DEAD  to  the  law,  by  the  law,  is  by  means  of  the  law,  to  be  led 
to  Christ  for  justification,  by  faith  in  him,  without  the  deeds  of  the 
law;  "The  law  was  our  schoolmaster  to  bring  us  unto  Christ,  that 
we  might  be  justified  by  faith,"  Gal.  iii.  24;  where  the  law  may  be 
taken  either  for  the  ceremonial  or  moral  law.  If  we  take  it  for  the 
ceremonial  law,  then  it  is  true  that  the  ceremonial  law  pointed  out 
Christ  to  us  truly :  but  then  the  ceremonial  law  was  gospel,  in  the 
substance  of  it,  though  veiled  over  with  types  and  shadows,  which 
were  to  continue  till  the  body  was  come :  but  if  we  take  it  for  the 
moral  law,  then  it  brings  us  to  Christ  only  occasionally ;  for  to 
bring  us  to  Christ,  is  no  proper  work  of  the  law,  only  it  is  the  oc- 
casion thereof,  insomuch  as  it  forces  us  from  itself,  and  makes  us 
to  see  that  by  it  there  is  no  hope  of  lite ;  so  it  curses  all  sinners,  and 
gives  hope  of  life  to  none :  it  is  the  gospel  only  that  shews  us  the 
salvation  to  be  had  in  Christ.  Now,  the  law,  by  the  severity  of  it, 
is  an  occasion  to  us  of  seeking  life,  where  it  is  to  be  found  :  like  a 
child,  knowing  the  tenderness  of  his  father's  love,  and  finding  the 
schoolmaster  to  be  very  severe  and  sharp,  he  runs  from  the  severity 
of  the  master,  to  hide  himself  under  his  father's  wings :  yet  not  by 
his  master's  teaching,  but  his  severity  is  the  occasion  of  it :  even  so 
it  is  through  the  law,  and  its  severity,  that  the  believer  is  dead  to 
the  law :  it  is  then  by  a  law-work,  m  some  measure,  a  work  of 
legal  conviction  and  humiliation,  that  a  man  comes  to  be  dead  to 
the  ia,w. 


184  LAW-DEATH,      GOSPEL-LIFE. 

Here  I  will  name  to  you  a  few  pieces  of  law- work,  which  are  the 
occasion  of  the  man's  being  dead  to  the  law,  when  the  Spirit  of 
God  makes  use  of  the  law  for  that  end. 

Through  the  law  a  man  gets  the  conviction  of  the  holiness  of 
God,  and  of  the  holiness,  spirituality,  and  extent  of  the  law  itself; 
the  Spirit  of  God  enlightens  the  mind,  to  see  the  conformity  of  the 
command  unto  the  will  of  God,  and  to  the  holy  nature  of  God  ;  this 
is  called  the  coming  of  the  commandment,  Eom.  vii.  9. — "  For  I 
was  alive  without  the  law  once :"  I  thought  I  was  holy  enough,  I 
found  the  life  of  my  hand,  while  I  was  touching  the  righteousness 
of  the  law,  blameless  ;  "  but  when  the  commandment  came,  sin  re- 
vived, and  I  died."  When  I  saw  the  holiness  and  spirituality  of 
God's  law,  sin  revived,  and  I  died  ;  I  saw  that  I  was  a  sinner  in- 
deed, and  I  died  to  the  law,  and  to  all  conceit  of  my  own  works, 
and  obedience  to  the  law.  This  conviction  makes  a  man  have  a 
doctrinal  approbation  of  the  law  as  holy,  just,  and  good :  holy,  in 
its  precepts  ;  just,  in  its  threatenings ;  and  good,  in  its  promises ;  I 
consent  to  the  law,  that  it  is  good.  By  this  conviction,  a  man  sees 
not  only  the  holiness  and  spirituality,  but  the  extent  of  the  law  ; 
Thy  commandment  is  exceeding  broad ;  it  is  extended  to  all  my 
thoughts,  words,  and  actions ;  to  all  my  affections,  designs,  desires, 
and  inclinations.  Now,  when  a  man  sees  this,  it  kills  his  confi- 
dence, and  makes  him  see  he  hath  no  righteousness  conformable  to 
the  law. 

Through  the  law,  the  man  gets  the  conviction  of  sin  ;  "  By  the 
law  is  the  knowledge  of  sin,"  Eom.  iii.  20.  Conviction  of  sin  is 
the  consciousness  of  our  transgressing  of  this  holy  law.  This  con- 
viction makes  a  man  see  sin  in  its  nature,  that  it  is  the  transgres- 
sion of  the  law,  1  John  iii.  4,  and  so  a  contrariety  to  the  whole  na- 
ture and  will  of  God.  This  conviction  makes  a  rnan  see  the  kinds 
of  sin :  it  may  be,  the  Spirit  of  God  begins  with  some  actual,  grie- 
vous sin  ;  actual  sin  is  the  swerving  of  our  actions,  either  in  thought, 
word,  or  deed,  from  the  law  of  God,  either  by  omission  or  com- 
mission. From  thence  the  conviction  goes  to  original  sin,  letting 
the  man  see,  that  not  only  is  his  nature  destitute  of  all  righteous- 
ness, and  conformity  to  the  law,  but  that  it  is  wholly  corrupt,  that 
he  is  just  a  hell  of  sin  and  enmity  against  God;  and  from  thence 
the  Spirit  of  God  by  the  law,  convinces  man  of  the  originating  sin, 
even  of  Adam's  sin,  and  says  to  him,  as  it  is,  Isa.  xliii.  27,  "  Thy 
first  father  hath  sinned,"  and  thou  in  him. — This  conviction  makes 
a  man  to  see  also  the  aggravations  of  sin,  how  much  light,  and  how 
many  mercies  he  hath  sinned  against :    and  also  the  power  and  do- 


LAW-DEATH,      GOSPEL-LIFE.  185 

minion  of  sin,  what  a  slave  he  is  thereto,  and  that  the  law  is  so  far 
from  freeing  him  therefrom,  that  it  but  exasperates  corruption,  and 
so  is  the  strength  of  sin.  Now,  when  the  man  comes  thus  to  see 
sin  in  its  nature,  kinds,  aggravations,  and  dominion,  what  can 
more  tend  to  kill  his  conceit  of  righteousness  by  the  law  ? 

Through  the  law  the  man  gets  the  conviction  of  guilt  as  well  as 
sin,  that  he  is  bound  over  to  punishment  according  to  the  law ;  for 
guilt  is  properly  an  obligation  to  punishment.  As  by  the  precept 
of  the  law,  the  man  comes  to  get  the  knowledge  of  the  iutrinsical 
evil  of  sin  in  its  nature ;  so  by  the  penalty  of  the  law,  he  comes  to 
get  the  knowledge  of  the  consequential  evil  of  sin,  as  binding  him 
over  to  hell,  death,  and  damnation ;  that  the  curse  of  God,  the 
wrath  of  God,  the  vengeance  of  God  is  the  retinue  and  train  of  at- 
tendants that  accompany  sin ;  and  so  the  man  is  put  in  fear  of  hell 
and  damnation.  It  may  be,  when  he  goes  to  bed,  he  shall  never 
rise  again ;  when  he  goes  out,  he  thinks  he  shall  never  come  in 
'  again ;  he  is  afraid  his  meat  choke  him,  or  the  house  fall  above  his 
head,  or  the  earth  open  and  swallow  him  up :  sense  of  wrath  haunts 
him  like  a  ghost ;  the  man  is  put  in  prison,  and  concluded  under 
sin.  Gal.  iii.  22.  Sin  is  the  prison,  the  sinner  is  the  prisoner,  God 
is  the  Judge,  and  the  curse  of  the  law  is  the  bond  by  which  the 
prisoner  is  tied  neck  and  heel ;  and  from  this  prison  there  is  no  es- 
cape, without  the  mercy  of  God  in  Christ ;  who  can  command  this 
prisoner  to  come  forth  ?  The  law  cannot  do  it ;  it  is  weak  through 
the  flesh ;  man  cannot  do  it,  he  is  by  nature  without  strength ;  only 
he,  whom  God  hath  given  to  be  a  covenant  to  the  people,  can  say 
to  the  prisoner,  "Go  forth,"  Isaiah  xlix.  6,  9.  Now,  when  the 
man  is  thus  convinced  of  guilt  and  wrath  by  the  law,  this  hath  a 
tendency  to  make  him  dead  to  the  law,  and  to  kill  his  confidence 
in  any  legal  righteousness  of  his  own.  O!  is  there  any  poor  pri- 
soner here,  that  finds  himself  shut  up  in  prison,  under  the  power 
,  of  sin,  and  under  the  guilt  of  sin,  and  wrath  of  God  ?  0  let  this 
give  you  some  comfort  for  the  present,  till  God  loose  your  bands, 
that  this  is  the  way  God  is  taking  to  make  you  dead  to  the  law, 
that  you  may  live  to  God. 

Through  the  law,  a  man  gets  the  conviction  of  God's  equity  and 
righteousness,  though  he  should  punish  and  execute  law- vengeance ; 
and  so  is  made  to  justify  God,  though  he  should  send  him  to  hell. 
I  do  not  say,  that  the  sinner  is  made  content  to  be  damned ;  no : 
that,  in  some  respect,  were  to  be  content  to  be  an  enemy  to  God, 
and  to  sin  against  him  for  ever ;  for,  the  state  of  the  damned  in- 
cludes everlasting  enmity  and  sin,  and  so  it  can  never  be  the  thing 


186  L  AT\'-DEATH,      GOSPEL-LIFE. 

lie  is  made  content  with  ;  but  the  man  is  brought  to  a  conviction 
of  God's  equity  and  righteousness,  though  he  should  send  him  to 
hell,  as  an  everlasting  punishment.  "To  justify  God,"  says  an  emi- 
nent divine,  "is  to  acknowledge  on  the  one  hand,  that  he  does  no 
wrong-  to  the  sinner  in  the  execution  of  the  curse ;  and,  on  the 
other  hand,  that  he  does  no  wrong  to  himself,  or  to  his  own  justice, 
when  he  executes  the  judgment  threatened  against  sin,  but  that  he 
does  that  which  is  right."  O,  says  the  sinner,  in  this  case,  God 
does  me  no  wrong,  though  he  should  destroy  me ;  and  he  does  not 
wrong  his  own  justice,  but  is  a  just  God  in  so  doing :  yea,  I  cannot 
see  how  the  credit  of  his  justice  should  be  salved,  and  how  he  should 
be  glorified  in  his  justice,  if  he  do  not  execute  judgment  upon  me, 
either  in  myself,  or  in  a  surety  for  me,  because  I  have  offended 
such  an  infinitely  glorious  Being:  "Against thee,  thee  only,  have  I 
sinned," — "  that  thou  mightest  be  justified  when  thou  speakest ; 
and  be  clear  when  thou  judgest,"  Psalm  li.  4.  "  Is  God  unrighte- 
ous, who  taketh  vengeance?"  "God  forbid,"  Kom.  iii.  5,  6.  The 
offence  done  against  the  greatest  of  Beings,  deserves  the  greatest  of 
punishments,  even  the  eternal  destruction  of  the  creature.  It  is 
true,  God  delights  not  in  the  death  of  a  sinner ;  As  I  live,  I  have 
no  pleasure  in  the  death  of  a  sinner,  Ezek.  xviii.  32 ;  that  is,  as  it 
is  a  destruction  of  the  creature,  though  he  delights  in  it,  as  it  is  the 
execution  of  justice ;  even  so,  the  sinner  convinced  by  the  law, 
though  he  cannot  take  pleasure  in  this,  to  think  of  being  destroyed, 
yet  there  is  some  secret  kind  of  justifying  that  which  God  takes 
pleasure  in,  namely,  the  execution  of  justice.  O  how  fit  is  it,  that 
God's  justice  be  glorified!  And,  how  just  is  God,  in  executing  in- 
finite judgment  upon  such  an  infinite  evil  as  sin  is!  And  indeed 
the  sinner  would  not  see  salvation  to  be  free,  if  he  did  not  see 
damnation  to  be  just ;  but  the  sight  of  this,  in  the  glass  of  the  law. 
and  in  the  light  of  the  spirit,  tends,  in  a  manner,  to  reconcile  the 
man  with  the  device  of  salvation  through  Christ,  whose  bloody  , 

sacrifice  gives  justice  full  satisfaction. He  is  now  content  that 

God's  justice  be  glorified  by  a  satisfaction  more  glorious  than  that 
which  the  damned  in  hell  can  give ;  and  so  it  tends  to  make  him 
dead  to  the  law,  and  to  all  other  legal  penances,  and  sham  satisfac- 
tions, which  those,  who  are  ignorant  of  God's  equity  and  righteous- 
ness, are  ready  foolishly  to  invent. 

Through  the  law  a  man  gets  the  conviction  of  his  own  inexcusa- 
Dleness,  which  is  that  effect  of  a  legal  work  of  the  Spirit,  whereby 
the  soul  is  left  without  excuse  of,  or  defence  for  itself;  What  things 
soever  the  lawsaith,  it  saith  to  them  that  are  under  the  law:  that 


LAW-DEATH,     GOSPEL-LIFE.  187 

every  mouth  may  be  stopped,  and  all  the  world  may  become  guilty 
before  God,"  Eom,  iii,  19.  Now  the  whole  soul  of  man  cries  out. 
Guilty,  guilty ;  his  fig-leaves  of  excuses  are  blown  away ;  his 
former  shifts,  and  cavils,  in  defence  of  himself  do  now  vanish  :  he 
hath  not  a  word  to  speak  in  favour  of  himself.  What  said  he 
formerly  ?  Why,  it  may  be,  his  heart  said,  if  not  his  mouth,  O  I 
hope  there  will  be  no  fear  of  me,  Adam's  sin  was  not  mine ;  origi- 
nal sin  is  what  I  could  not  help,  it  came  with  me  to  the  world  ;  as 
for  my  actual  sins,  I  see  others  guilty  of  greater ;  as  for  my  omis- 
sion of  duties,  and  commission  of  trespasses,  I  see  none  but  have 
their  faults ;  and  God  is  a  merciful  God,  and  I  hope  he  will  not  be 

so  unjust  as  to  damn  his  own  creatures. These,  and  the  like, 

shifts  and  excuses  formerly  took  place  ;  but  now  he  becomes  speech- 
less ;  his  mouth  is  stopt.  They  see  they  will  but  deceive  them- 
selves by  these  miserable  shifts,  and  that  they  are  guilty,  guilty, 
and  sinful  wretches,  blacker  than  the  very  devil,  and  have  not  a 
mouth  to  open  for  themselves ;  and  so  they  die  to  all  conceit  of 
themselves,  and  their  own  righteousness. 

Through  the  law  the  man  comes  thus  to  get  a  conviction  of  his 
absolute  need  of  the  gospel,  or  of  the  Saviouk  revealed  thereby ; 
being  convinced  of  his  sinful  and  miserable  state  by  nature,  and 
humbled  under  the  serious  consideration  and  view  of  his  sin  and 
misery,  fearing  the  wrath  of  God  due  to  him  for  sin,  beholding  the 
equity  of  God,  though  he  should  cast  him  into  hell ;  having  his 
mouth  stopt,  and  despairing  of  getting  out  of  this  condition,  by  his 
own  power,  or  the  help  of  any  other  creature  ;  he  is  now  convinced 
of  the  need  of  a  Saviour :  0  I  perish,  I  perish  for  ever,  unless  the 
Law-giver  provide  a  law-bidmg  righteousness  for  me  !  Now,  the 
soul  is  ready  to  cry  out,  not  in  Rachel's  sense,  Give  me  children, 
or  else  I  die ;  but  in  her  phrase,  O  give  me  Christ,  or  else  I  die ; 
give  me  a  Surety,  or  else  I  die.  Now,  he  is  content  to  be  for  ever 
indebted  to  the  righteousness  of  another:  and  thus  the  law  is  the  occa- 
sion of  bringing  a  man  to  Christ.  And  so  you  see  how  it  is,  that 
through  the  law,  they  are  dead  to  the  law,  that  may  live  unto  God. 

III.  The  third  thing  is  to  speak  of  the  believer's  life,  which  is 
the  fruit  of  this  death  ;  it  is  a  living  unto  God.  And  now, 
in  speaking  thereto,  I  would,  1.  Enquire  what  kind  of  life  it  is  ? 
2.  What  are  the  scriptural  designations  of  it  ?  3.  What  is  imported 
in  its  being  called  a  living  in  general  ?  4.  What  is  imported  in  its 
being  called  a  living, unto  God  in  particular? 

What  kind  of  life  is  it  that  the  believer  hath  in  consequence  of 
hus  being  dead  to  the  law  ?     And, 


188  LAW-DEATH,     GOSPEL-LIFE. 

It  is  not  a  natural  life,  either  in  a  physical  or  moral  sense 
Natural  life,  in  a  physical  sense,  is  that  which  we  received  from 
Adam  by  generation  ;  and  it  is  the  function  of  natural  faculties,  in 
living,  moving,  using  of  sense  and  reason  ;  that  is  a  life  that  is 
common  to  all  men,  who  yet  may  be  dead :  neither  is  it  a  natural 
life  in  a  moral  sense,  such  as  heathens  may  have  ;  the  heathens 
may  have  common  notions  of  God,  and  of  good  and  evil,  so  as  to 
render  them  inexcusable  in  their  unnatural  immoralities,  Rom,  i, 
19,  20,  They  have  a  book  of  nature,  both  internal,  in  the  remain- 
ders of  the  law  in  their  heart,  so  as  they  do  by  nature  the  things 
contained  in  the  law,  Rom.  ii.  14,  15 ;  and  external,  in  God's 
works  of  creation  and  gen'oral  providence  ;  "  The  heavens  declare 
the  glory  of  God,  and  the  firmament  sheweth  his  handy  work,"  Psl. 
xix.  1.  Now,  this  natural  life  cannot  be  the  living  to  God  here 
spoken  of,  because  this  natural  life  flows  only  from  a  natural  state, 
which  is  a  state  of  death :  by  nature  we  are  dead,  legally  dead 
under  condemnation :  spiritually  dead  in  sins,  wholly  corrupt,  and 
the  tree  being  bad,  the  fruit  must  be  bad  also :  a  filthy  fountain 
can  bring  forth  nothing  but  filthy  streams, — This  natural  life  does 
proceed  from  natural  principles,  and  these  are  corrupt ;  such  are 
the  desires  of  the  flesh  and  of  the  mind  ;  the  lusts  of  the  flesh,  the 
lusts  of  the  eye,  and  the  pride  of  life.  At  best  their  natural  life 
flows  from  self-love,  or  love  to  its  own  honour,  praises,  profits,  or 
pleasures :  all  nature's  works  are  selfish,  however  heroic  they  may 
oe.  This  natural  life  is  directed  by  a  natural  rule,  such  as  the 
light  of  nature  inward,  or  outward,  accompanied  with  the  counsels 
and  examples  of  naturalists ;  neither  does  it  ever  come  up  to  that 
same  rule  of  nature's  light,  which  therefore  does  condemn  them  as 
guilty.  This  natural  life  hath  only  natural  designs,  and  ends :  the 
natural  man  acts  from  self  as  his  principle,  to  self  as  his  end, 
ascribing  the  glory  of  all  his  actions  thereunto :  thus  Herod  gave 
not  God  the  glory  of  his  fine  oration,  but  took  the  praise  to  himself ; 
but  he  was  immediately  smitten  of  an  angel,  and  eaten  up 
of  worms, — This  natural  way  of  living,  it  is  in  a  natural  manner, 
after  "  the  course  of  this  world,  according  to  the  prince  of  the  power 
of  the  air,"  Eph.  ii.  2 ;  which  is  nothing  but  a  walking  in  the  lusts 
of  the  flesh,  fulfilling  the  desires  of  the  flesh  and  of  the  mind :  yea, 
in  this  natural  life,  nothing  of  Christ,  or  of  his  gospel  is  either  in 
the  state,  practice,  rule,  end,  or  manner  of  it;  nay,  they  are 
"without  Christ,  being  aliens  from  the  commonwealth  of  Israel, 
and  strangers  from  the  covenants  of  promise,' having  no  hope,  and 
Without  God,  [or  AxHEisTri]  in  the  world,"  Eph.  ii.  12. 


LAW-DEATH,      GOSPEL- LIFE.  .  189 

It  is  not  a  legal  life,  either  of  Jewish  conformity  to  the  ceremo- 
nial law,  or  of  perfect  conformity  to  the  moral  law :  It  is  not  that 
legal  life  of  Jewish  conformity  to  the  ceremonial  law,  or  according 
to  the  Old  Testament  dispensation  ;  for  that  ceremonial  law  is  ab- 
rogated in  Christ,  the  substance  of  all  the  old  shadows ;  and  so  that 
Jewish  life  is  unprofitable,  and  vain ;  yea,  it  is  damnable,  and  pro- 
hibited under  the  highest  penalties.  Col.  iii.  20,  21.  And  there- 
fore, says  the  apostle.  Gal.  v.  2,  "  If  ye  be  circumcised,"  [or  live 
according  to  the  ceremonial  law,  or  any  other  law  of  works,  so  as 
to  expect  justification  thereby,]  "  Christ  shall  profit  you  nothing." 
Neither  is  this  living  to  God  that  perfect  life  of  conformity  to  the 
mora]  law,  according  to  the  old  covenant  of  works,  which  required 
perfect,  personal,  and  perpetual  obedience,  as  the  condition  of  life  ; 
and  threatened  death  upon  the  least  failure  :  I  say,  it  is  not  this 
life  eitlier ;  for  man  hath  become  guilty,  and  forfeited  life,  and  in- 
curred death  by  Adam's  first  transgression ;  "  By  one  man  sin 
entered  into  the  world,  and  death  by  sin ;  and  so  death  passed  upon 
all  men,  for  that  all  have  sinned,"  Eom.  v.  12.  Thus  we  are  for 
ever  incapable  of  that  life,  which  Adam  was  capable  of  before  the 
fall.  It  is  also  impracticable,  because  man  is  by  nature  without 
strength,  Eom.  v.  6.  We  have  no  strength  to  give  that  obedience 
which  the  covenant  of  works  requires,  because  we  must  be  re- 
deemed from  the  curse  thereof,  and  restored  to  the  righteousness 

thereof,  before  we  can  be  capable  to  do  what  it  requires. And 

though  Adam's  sin  and  transgression  were  not  imputed  to  us,  as  in- 
deed it  undoubtedly  is,  yet  seeing  every  adult  person  at  least  hath 
sinned  after  the  similitude  of  Adam's  transgression ;  for,  no  man 
liveth  and  sinneth  not ;  therefore  he  can  never  perform  the  perfect 
obedience  therein  required  ;  and  by  the  deeds  of  the  law  no  flesh 
can  be  justified.  Besides,  there  is  no  article  of  the  covenant  of 
works,  that  provided  for  a  remedy  in  case  of  a  breach  ;  but  all  that 
the  covenant  of  works  doth,  is,  to  promise  life  to  perfect  obedience 
in  man's  own  strength,  and  threatens  death  in  case  of  failure,  and 

so  leaves  the  transgressor  thereof  under  its  curse. In  a  word, 

the  life  according  to  that  covenant  cannot  be  the  life  here  meant, 
because  that  covenant  speaks  nothing  of  Christ,  or  of  his  gospel, 
by  whom,  and  by  which,  only  we  can  now  come  to  this  living  unto 
God ;  and  because  this  living  unto  God  pre-supposes  a  being  dead 
to  the  law,  or  dead  to  that  covenant,  otherwise  we  can  never  live 
unto  God. 

It  is  not  a  pharisaical  life  of  external,  legal,  but  imperfect  con- 
formity to  the  law,  and  thereby  endeavoui'ing  to  establish  a  right- 


190  ^  LAW-DEATH,      GOSPEL-LIFE. 

eousness   of  our   own,  as   the  Jews,  Romans  ix.  31,  32,  and  x.  3. 
Many  reckon  an  outward  moral  conversation  to  be  this  living  unto 
God,  whether  in  performing  the  natural  duties  of  civility  and  moral 
honesty,  or  in  an  external  performance  of  religious  duties,  such  as 
prayer,  praise,  reading,  hearing  and  waiting  upon   divine  worship. 
The  church  of  Laodicea  was  self-conceited ;    they  thought  they 
were  rich  and  increased  with  goods ;  but,  behold  the  testificate  that 
Christ  gave  them,  that  they  were  neither  cold  nor  hot,  such  as  God 
would  spew  out  of  his  mouth  ;  yea,  that  they  were  wretched,  mise- 
rable, blind,  and  naked :   that  is  all  the  testimony  that  he   gave 
them,  who  looked  upon  themselves  as  rich  in  legal  righteousness, 
and  good  works.     This  pharisaical  life  may  be  accompanied  with  a 
glorious  profession ;   they  may  profess  soundness  in  the  faith,  and 
disown   all  these  legal   and  unsound  principles,  which  others  may 
have  as  their  stated  opinion  :    they  may  profess  that  righteousness 
and  justification  is  not  by  the  works  of  the  law,  but  by  the  faith  of 
Christ,  or  by  the  works  of  Christ  received  by  faith  alone  ;    they 
may  have  a  sound  head,  but  no  sound  heart,  nor  a  good  conscience, 
nor  faith  unfeigned ;  for  the  end  of  the  commandment  is  love,  pro- 
ceeding from  these,  1  Tim.  i.  5.      People  may  be  like  the  toad, 
that  hath  a  precious  stone  in  his  head,  but  hath  his  belly  full  of 
poison  ;  they  may  have  a  head  full  of  knowledge,  and  a  heart  full 
of  enmity;  a  filthy  mad- wall  may  be  garnished  with  fine  arras  ;  a 
rotten  sepulchre  may  be  whitened :    they  may  have  much  of  the 
matter,  and  external  form  of  godliness,  and  yet  want  the  power, 
and  internal  form  thereof;  a  name  to  live,  and  be  dead.     Yea,  this 
pharisaical  life  may  be  accompanied  with  many  excellent  gifts,  and 
common  graces,  and  high  attainments  (as  well  as  all  visible  church- 
privileges)  as  we  find  some  apostates  may  have,  Heb.  vi.  4,  5,  6 
Their  understanding  may  be  so  far  enlightened,  that  they  may  at 
tain  to  strange  discoveries  of  Christ.     Balaam  was  called  a  man 
whose  eyes  were  opened,  and  that  saw  the  visions  of  the  Almighty, 
Numb.  xxiv.  2,  3,  4,  15.     Their  wills  may  be  so  far  renewed,  as 
to  have  a  great  many  good  purposes,  like  these  who  resolved  to 
serve  the  Lord  with  all  their  heart,  Deut.  v.  27,  29  ;  Josh.  xxiv.  18, 
21.     They  may  be  almost  persuaded  to  be  Christians. — Their  af- 
fections may  be  greatly  raised,  and  enlarged ;    they  may  be  raised 
to  some  sorrow  for  sin,  like  Judas,  and  like  Esau,  who  sought  the 
blessing  with  tears:   to  some  joy,  like  the  stony-ground  hearers, 
who  received  the  word  with  joy  and  pleasure,  yet  had  no  root ;  to 
some   delight,  like  the  Jews,  of  whom    it  is  said,  Isaiah  Iviii.  2 ; 
That  they  sought  him  daily  and  delighted  to  know  his  ways  ;  yea, 


LAW-DEATH,     GOSPEL-LIFE.  191 

to  some  fear  and  reverence,  like  these  enemies  that  are  said  to  sub- 
mit themselves,  Psalm  Ixvi.  3,  and  even  to  some  extraordinary  rap- 
tures, like  these  who  are  said  to  taste  of  the  heavenly  gift,  and  to 
be  partakers  of  the  Holy  Ghost.  On  all  which  accounts  their  life 
and  conversation  may  be  changed  in  part.  Thus  many,  Througli 
the  knowledge  of  God,  and  of  Christ,  have  escaped  the  pollutions 
of  tlie  world,  2  Peter  ii.  20,  21,  22.  The  common  gifts  and  graces 
of  the  Spirit  may  warm,  smooth,  and  wash  their  outward  conversa- 
tion :  all  this  will  not  amount  to  this  living  unto  God  in  the  text 
Well,  what  kind  of  life  is  this  ?    We  reply, 

It  is  a  spiritual  life,  being  the  action,  motion,  and  gracious  saving 
operation  of  the  Spirit  of  God  in  us,  causing  us  to  walk  in  his  sta- 
tutes, Ezek.  xxxvi.  27.  It  is  the  life  of  a  spiritual  man.  It  is  im- 
possible for  one  to  have  a  godly  life,  whatever  to  the  world  he  may 
seem  to  have,  till  he  be  a  godly  person,  or  in  a  spiritual  state.  A 
man  must  have  a  state  of  union  to  Christ,  by  the  faith  of  God's 
operation,  so  that  being  married  with  his  Husband,  he  may  bring 
forth  fruit  unto  God.  The  branch  of  the  old  Adam  cannot  bear 
good  fruit ;  it  is  only  the  true  branch,  planted  in  Christ  by  the 
spirit  of  faith,  that  bears  good  fruit,  John  xv.  4,  5.  A  man  must 
be  in  a  state  of  reconciliation  with  God,  justified,  pardoned,  and 
indemnified,  before  God  accept  of  any  service  off  his  hand ;  for  two 
cannot  walk  together,  or  live  together,  unless  they  be  agreed.  God 
accepts  no  action  from  an  enemy,  but  his  returning  to  him  by  faith 
in  Christ,  and  then  begins  all  personal  acceptance.  Men  must  be 
in  a  state  of  adoption,  before  it  is  possible  that  they  can  be  followers 
of  God  as  dear  children ;  in  a  state  of  renovation,  renewed  by  the 
Holy  Ghost  in  the  spirit  of  our  mind.  The  godly  man,  that  is  in 
case  for  a  godly  life,  is  just  a  new  creation  ;  even  the  workmanship 
of  God,  created  in  Christ  Jesus  unto  good  works,  which  God  before 
ordained  that  he  should  walk  in  them.     If  the  heart  be  not  right 

with  God,  a  man  cannot  have  a  right  life,  or  live  unto  GoJ. 

But  I  shall  go  on  to  enquire.  . 

Into  the  scriptural  designations  of  this  life.  To  give  all  the 
names  that  it  comes  under  in  scripture,  were  too  large  a  task :  I 
shall  only  single  out  some  of  the  most  notable  names  it  gets  in 

scripture. It  is  sometimes  designed  from  God,  sometimes  from 

Christ,  sometimes  from  the  Spirit,  and   sometimes  from  these 
names  that  import  the  other  special  qualities  and  properties  of  it. 

Sometimes  it  is  designed  from  God  ;  and  it  is  called  the  "  life  of 
God,"  Eph.  iv.  18,  from  which  all  natural  men  are  alienated:  this 
is  a  wonderful  name  that  it  gets,  the  life  of  God ;  who  can  tell  what 


102  LAW-DEATH,      GOSPEL-LIFE. 

tills  life  of  God  is  ?  God  lives  in  liimself,  and  tlie  believer  lives  in 
God;  His  life  "is  hid  with  Christ  in  God,"  Col.  iii.  3.  The  best 
•we  can  say  of  it,  is,  that  it  begins  in  grace,  and  ends  in  glory ;  and 
is  wholly  of  God,  and  in  him. 

Sometimes  it  is  designed  from  Christ  ;  and  so  it  is  called  a  liv- 
ing by  faith  on  the  Son  of  God,  Gal.  ii.  20,  immediately  following 
our  text ;  where,  when  the  apostle  would  explain  what  he  under- 
stands by  his  living  unto  God,  he  says,  "  Nevertheless  I  live,  yet 
not  I,  but  Christ  liveth  in  me."  Christ,  might  he  say,  is  the  Alpha 
and  Omega  of  my  life,  the  beginning  and  the  end  of  it ;  the  author 
and  finisher  of  it ;  Christ  is  the  principle  of  my  life,  from  whom  I 
live  ;  Christ  is  the  end  of  my  life,  to  whom  I  live ;  Christ  is  the  pat- 
tern of  my  life,  according  to  whose  example  I  live ;  Christ  is  the 
giver  of  my  life,  the  maintainer  of  my  life,  the  restorer  of  my  life ; 
after  decays,  he  restores  my  soul,  and  makes  me  to  walk  in  the 
paths  of  righteousness,  for  his  name's  sake :  Christ  is  the  food  of 
my  life ;  I  would  die,  if  he  did  not  feed  me  with  his  flesh  and 
blood,  which  is  living  bread  and  water  to  me :  Christ  is  the  medi- 
cine of  my  life  ;  it  is  by  renewed  touches  of  the  hem  of  his  garment, 
and  renewed  applications  to  him,  that  my  soul  is  healed :  for,  there 
is  healing  under  the  wings  of  this  Sun  of  righteousness ;  Christ  is 
the  ALL  of  my  life  :  For  to  me  to  live  is  Christ ;  he  is  my  light, 
my  strength,  my  righteousness.  It  is  the  glory  of  the  believer  to 
acknowledge  Christ  the  Alpha  and  the  Omega,  and  the  all  of 
his  spiritual  life. 

Sometimes  it  is  designed  from  the  Spirit,  and  so  it  is  called  a 
living  in  the  Spirit ;  Gal.  v.  25,  "  If  we  live  in  the  Spirit,  let  us 
also  walk  in  the  Spirit."  It  is  a  living  in  the  light  and  leading 
of  the  Spirit ;  Thy  Spirit  is  good :  lead  me  to  the  land  of  upright- 
ness.— It  is  a  living  in  the  graces  and  fruits  of  the  Spirit,  which 
are  described.  Gal.  v.  22,  and  a  bringing  forth  these  fruits  of  the 
Spirit. — It  is  a  living  in  the  strength  and  power  of  the  Spirit, 
which  is  therefore  called  a  law ;  The  law  of  the  Spirit  of  life,  in 
Christ  Jesus,  hath  made  me  free  from  the  law  of  sin  and  death. 
The  power  of  the  Spirit  hath  the  force  of  a  law  within  the  man,  in- 
somuch that  when  he  walks  in  the  Spirit,  he  does  not  fulfil  the 
lusts  of  the  flesh :  he  sets  the  power  of  the  Spirit  against  the  power 
of  sin. — It  is  a  living  in  the  comforts  of  the  Spirit,  and  joys  of  the 
Holy  Ghost ;  and  when  he  thus  lives,  the  joy  of  the  Lord  is  his 
strength.  It  is  a  walking  in  the  liberty  of  the  Spirit ;  and.  Where 
the  Spirit  of  the  Lord  is,  there  is  liberty.  When  a  man  hath  this 
life,  then  he  hath  liberty  to  hear,  read,  pray,  believe,  mourn ;  and 


LAW-DEATH,     GOSPEL-LIFE.  193 

liberty  to  serve  the  Lord :    Truly  I   am   thy  servant,  tLou   liast 

loosed  my  bonds. In  a  word,  it  is  a  living  in  the  love  of  the 

Spirit,  and  in  a  constant  dependence  on  the  Spirit. 

Sometimes  it  is  designed  from  these  names  that  import  other 
special  qualities  and  properties  of  it.  And  here  I  might  bring  in 
a  multitude  of  scriptures.  It  is  called  a  holy  life  ;  Be  ye  holy  as  I 
am  holy. — It  is  called  a  humble  life  ;  Walk  humbly  with  thy  God. 
— It  is  designed  a  heavenly  life ;  Our  conversation  is  in  heaven. 
The  man  is  heavenly  in  his  thoughts,  and  spiritually-minded : 
heavenly  in  his  speech,  desiring  to  edify  these  that  are  about  him ; 
heavenly  in  his  affections,  which  are  set  upon  things  above ;  his 
desire  and  delight  being  set  upon  heavenly  things :  heavenly  in 
his  hope ;  Looking  for  that  blessed  hope,  and  glorious  appearing  of 
the  great  God  :  heavenly  in  his  trade,  trading  daily  to  the  heavenly 
country  by  faith,  prayer,  and  drawing  bills  of  exchange  upon 
Christ,  as  it  were,  for  all  that  he  stands  in  need  of. — It  is  called  an 
upright  life  ;  No  good  thing  will  he  withhold  from  him  that  walk- 
eth  uprightly. — It  is  denominated  a  well-ordered  life ;  To  him  that 
orders  his  conversation  aright,  will  I  shew  the  salvation  of  God. — 
It  is  called  a  circumspect  life ;  See  that  ye  walk  circumspectly. — 
It  is  called  a  gospel  life ;  Let  your  conversation  be  as  it  becometh 
the  gospel ;  that  is,  as  it  becomes  a  gospel-state,  gospel-principles, 
gospel-rules,  gospel-patterns,  gospel-motives,  and  gospel-ends ;  and, 
under  the  influence  of  gospel-grace,  Adorning  the  doctrine  of  God 

our   Saviour. But,  omitting  all  these,  I  only  instance  in  one 

scripture,  wherein  this  living  unto  God  is  described,  in  such  a 
manner,  as  includes  all  other  properties  of  it ;  yea,  and  compre- 
hends all  the  duties  of  obedience  we  are  called  to  ;  "  The  grace  of 
God  that  bringeth  salvation,  hath  appeared  to  all  men,  teaching  us 
that,  denying  ungodliness  and  worldly  lusts,  we  should  live 
soberly,  righteously,  and  godly,  in  this  present  world,"  Titus  ii. 
11,  12  ;  where  you  see,  this  living  unto  God  comprehends  all  these 
duties  of  piety  towards  God,  sobriety  towards  ourselves,  and 
righteousness  towards  our  neighbour,  which  we  are  obliged  to  by 
the  law,  as  a  rule  of  life  and  holiness  ;  and  all  under  the  influence 
of  the  grace  of  God,  revealed  in  the  gospel,  teaching  us  these 
things  efficaciously  :  for  the  law  teacheth  them  only  preceptively ; 
but  it  is  the  gospel  that  teacheth  them  effectively ;  working  in  us 
both  to  will,  and  to  do.  O  that  we  knew  this  life  more  than  we 
do. 

The  third   thing  here,    was.    What  is   imported  in  its   being 
called  a  life  in  general  ?     Indeed  this  living  to  God,  is  the  only 
VoL  IL— 13. 


194  LAW-DEATH,     GOSPEL-LIFE. 

life  that  deserves  the  name  of  life.  In  vegetative  life,  the  trees  of 
the  field  do  excel  men ;  for,  from  little  plants,-  they  turn  to  stately 
oaks.  In  sensitive  life,  the  beasts  of  the  field  do  excel  man,  for 
they  go  beyond  him  in  these  natural  faculties ;  as  the  dog  in  smell- 
ing, the  eagle  in  seeing,  the  hare  in  hearing,  and  other  creatures  in 
other  senses. — In  rational  life,  many  heathen  philosophers  may  ex- 
cel the  Christian.  So  that  it  is  not  the  vegetative  life,  whereby 
plants  excel  us ;  nor  the  sensitive  life,  whereby  beasts  excel  us : 
nor  the  rational  life  which  reprobates  have  as  well  as  we ;  but  the 
Spiritual  divine  life,  that  deserves  the  name  ;  without  which,  our 
life  is  but  a  death.  However,  this  spiritual  life,  or  living  to  God, 
may  be  called  life,  because  it  hath  all  these  things  in  it  spiritually, 
which  natural  life  hath  in  it  naturally :  as, 

Life  hath  motion  in  it ;  and   so  here,  this  spiritual  life  imports 
motion ;    wherever    the   Spirit  of  life   comes,  there  is  a   motion 

among  the  dry  bones. Now,  there  are  some  duties  he  moves  in, 

such  as  prayer  ;  Behold  he  prayeth,  who  never  prayed  to  purpose 
before :  he  moves  in  the  duties  of  hearing,  reading,  examination 

and  mortification. ^Now,  there  are  some  graces  "that  move  in 

him ;  faith  begins  to  move,  saying,  I  believe,  Lord,  help  my  un- 
belief; Hope  begins  to  move.  He  is  begotten  to  a  new  and  lively 
hope :  Love  begins  to  move,  may  be  in  sighs  and  groans,  for  want 
of  love.  Now  he  moves,  and  the  term  he  moves  from,  is,  sin, 
Satan,  the  world,  self,  self-righteousness ;  and  the  term  he  moves 
to,  is,  God  and  Christ,  and  heaven,  and  heavenly  things.  So  far  as 
this  divine  life  takes  place,  so  far  all  the  faculties  of  the  soul  move 
towards  God ;  the  understanding,  to  see  him ;  the  will,  to  serve 
him ;  the  affections,  to  embrace  him :  and  all  the  members  of  the 
body  move  towards  God ;  the  eye  is  lift  up  to  heaven  in  prayer 
and  supplication  ;  the  ear  is  open  to  receive  instruction ;  the  mouth 
enlarged  to  sing  his  praises ;  the  tongue  will  be  no  more  the 
trumpeter  of  idle  communication;  the  hand  and  heart  will  be 
instruments  of  devotion ;  the  knees  will  be  bowed  to  the  God  and 
Father  of  our  Lord  Jesus  Christ ;  the  feet  will  delight  to  carry  the 
man  to  the  house  of  the  Lord :  all  is  in  motion  for  God,  so  far  as 
this  life  takes  place.  You  may  here  see,  by  the  way,  whether  you 
have  or  want  this  life,  which  is  a  living  to  God.  Though  I  see  an 
image  lively  representing  a  man,  having  eyes,  ears,  mouth,  nose, 
hands,  feet,  yet  I  know  it  hath  no  life  in  it,  because  it  hath 
no  motion ;  so,  if  we  see  a  professor  without  a  suitable  practice,  we 
may  say  he  is  an  idol,  he  is  no  Christian,  but  the  image  of  a  Chris- 
tian.    It  is  true,  a  hypocrite  may  have  all  these  external  motions, 


LAW-DEATH,     GOSPEL-LIFE.  195 

like  a  painted  puppet,  that  may  by  some  engine,  "be  made  to 
dance,  and  move,  up  and  down,  but  from  no  vital  principle  of 
life. 

Life  liath  breath  it  in ;  James  ii.  26,  The  body  without  bkeath 
is  dead,  as  it  may  be  rendered ;  so  in  this  life  there  is  breath :  if  a 
man's  breath  be  held  in  a  little  while,  the  person  cannot  live ;  so 
the  believer  would  die  if  he  had  not  breath  in  a  spiritual  sense. 
"What  is  the  air  he  breathes  in  ?  It  is  just  the  Spirit  of  God ; 
Awake,  0  north- wind ;  come,  thou  south  ;  blow  upon  my  garden, 
that  the  spices  thereof  may  flow  out.  Whaf  is  the  breath  that  is 
put  within  him  ?  It  is  the  Spirit  of  God  :  the  Holy  Ghost  is  that 
to  the  believer,  that  breath  is  to  the  body ;  yea,  that  the  soul  is  to 

the  body, God  breathed  into  Adam  the  breath  of  life;  and  he 

breathes  on  the  believer,  saying.  Receive  ye  the  Holy  Ghost :  I  will 
put  my  Spirit  within  you.  What  lungs  does  he  breathe  with  ?  It 
is  faith ;  we  receive  the  promise  of  the  Spirit  of  faith.  And  what 
things  does  he  breathe  after?  Indeed  the  earthly  man  breathes 
after  earthly  things,  saying,  Who  will  shew  us  any  good  ?  But 
the  heavenly  man  breathes  after  heavenly  things ;  Lord,  lift  thou 
up  the  light  of  thy  countenance  upon  me.  Many  persons  have  a 
stinking  breath ;  it  hath  the  smell  of  earth  ;  yea,  the  smell  of  hell : 
some  breathe  out  blasphemies  and  oaths ;  some  breathe  out 
cruelty  and  wrath:  but  the  man  that  hath  this  life,  and  lives 
unto  God,  his  breath  is  a  sweet  breath ;  so  far  as  he  lives  unto 
God,  his  breath  smells  of  heaven,  and  of  God,  and  of  Christ. 
But, 

Life  hath  usually  growth ;  even  so  this  life  is  a  growing  life ; 
this  well  of  water  springs  up  to  everlasting  life.  Let  a  painter 
draw  the  figure  of  grapes  never  so  artificially,  yet  they  may 
be  seen  and  discerned  from  natural  grapes,  because  they  grow  not: 
thus  the  painted  hypocrite  may  look  well,  but  never  grows,  A 
man  that  hath  this  divine  life,  is  usually  growing ;  if  not  upwardly 
in  holiness,  yet  downwardly  in  humility ;  if  not  sensibly  in  outward 
fruitfulness,  yet  insensibly  in  inward  sighs  and  sobs,  because  of  his 
unfruitfulness  ;  and  in  pantings  of  soul  towards  perfection  :  lie  that 
hath  clean  hands,  waxeth  stronger  and  stronger.  Indeed  a  winter 
time,  or  season  of  languishing,  may  put  the  believer  far  back,  and 
interrupt  the  growth ;  but  a  summer-reviving  will  make  up  all 
again. 

Life  hath  appetite  and  sense ;  even  so  this  life  imports  spiritual 
appetite  and  spiritual  sense :  there  is  appetite  after  spiritual  food. 
Many  pamper  their  bodies  and  starve  their  souls ;  but  he  that  thus 


196  LAW-DEATH,     GOSPEL-LIFE, 

lives,  he  hath  a  hunger  and  thirst  after  righteousness :  and  like 
newborn  babes,  desires  the  sincere  milk  of  the  word,  that  he  may 
grow  thereby.  The  doctrine  of  the  gospel  is  his  life ;  for,  a  man 
liveth  not  by  bread  alone,  but  by  every  word  that  proceedeth  out 
of  the  mouth  of  God,  He  hath  an  appetite  after  these  words  of 
grace,  and  draws  water  with  joy,  out  of  these  wells  of  salvation. 
Many  are  the  secret  longings  and  pantings  of  the  living  soul,  after 
the  living  God,  who  is  his  life ;  and  as  life  seeks  its  own  preserva- 
tion continually,  so  does  the  living  God,  in  whom  only  his  life  is 

hid, There  is  sense  also ;  here  life  is  sensible  of  whatsoever  is 

an  enemy  to  it,  and  resists  it ;  the  more  life,  the  more  sense  ;  and 
the  more  sense,  the  more  resistance :  even  so  they  that  live  this 
life  unto  God,  they  feel  corruption,  and  they  fight  against  it ;  For 
the  Spirit  lusts  against  the  flesh,  and  the  flesh  against  the  Spirit : 
they  groan  under  the  weight  of  corruption,  which  they  feel,  and 
reckon  themselves  wretched  on  the  account  thereof:  O  wretched 
man  that  I  am !  who  shall  deliver  me  from  the  body  of  this  death? 
They  that  have  no  feeling  of  sin,  no  fighting  against  it,  do  look 

like  these  that  have  this  life. They  who  have  spiritual  senses, 

at  least  who  have  them  exercised,  they  have  the  seeing  eye ;  they 
see  the  evil  of  sin ;  they  see  the  beauty  of  holiness ;  they  see  the 
glory  of  God,  in  the  face  of  Jesus  Christ ;  they  see  God  in  his  or- 
dinances :  they  see  an  internal  glory,  in  the  external  administration 
of  ordinances,  which  others  not  seeing,  they  think  very  little  of 
these  things :  also  they  see  God  in  his  providences ;  in  his  judg- 
ments, they  see  a  just  God ;  and  in  mercies,  they  see  a  merciful 
God ;  and  themselves  less  than  the  least  of  all  his  mercies, — They 
have  the  hearing  ear  ;  they  hear  the  voice  of  God  in  the  word,  and 
rod ;    They  smell  the  savour  of  his  name,  which  is  as  ointment 

poured  forth :  They  taste  his  goodness,  and  feel  his  power. And 

thus  you  see  what  may  be  imported  in  its  being  called  a  life  in 
general. 

The  fourth  thing  was.  What  is  imported  in  its  being  called  a 
living  unto  God :  what  is  this  living  unto  God  ?  I  have  said 
several  things  about  it  already ;  but  this  living  unto  God,  more 
particularly,  may  import  these  four  things  following. 

The  believer's  living  unto  God,  imports,  his  living  suitably  to  the 
relations  that  God  stands  in  to  him,  and  he  unto  God,  as  being  his 
God  in  Christ  Jesus ;  and  so  it  is  a  living  to  him  as  our  Eedeemer, 
both  by  price  and  power ;  as  these  that  are  not  our  own,  but 
bought  with  a  price ;  and  therefore  glorifying  the  Lord  in  our  souls 
and  bodies  which  are  his. — It  is  a  living  to  God  as  our  Head :  God, 


LAW-DEATH,     GOSPEL-LIFE.  197 

ia  Christ,  is  the  believer's  Head;  and  so  to  live  to  him  as  our  Head 
is  to  live  as  members  of  such  a  Head,  drawing  spiritual  virtue, 
light,  life,  and  comfort  from  him  as  the  Head. — It  is  a  living 
to  God  as  our  Husband ;  Thy  Maker  is  thine  husband :  and  so  to 
live  to  him  in  this  relation,  is  to  live  reverently,  lovingly,  affection- 
ately, with  submission  and  subjection  to  our  Husband,  as  becomes 
the  spouse  of  such  a  glorious  Husband. — It  is  a  living  to  God  as 
our  heavenly  Father,  depending  on  him  as  children  on  their  father ; 
"  Wilt  thou  not  from  this  time  cry  unto  me.  My  Father,  thou  art 
the  guide  of  my  youth  ?"  Jer.  iii.  4. — It  is  a  living  to  God  as  our 
Judge,  Law-giver,  and  King ;  and  so  it  is  a  living  as  these  that  are 
accountable  to,  and  as  we  shall  answer  at  the  tribunal  of  this  im- 
partial Judge :  it  is  a  sitting  at  the  feet,  and  receiving  the  law  from 
the  mouth  of  this  righteous  Law-giver :  and  it  is  a  yielding  the  tri- 
bute of  praise,  obedience  and  subjection  to  this  almighty  King. 

In  a  word,  it  is  a  living  to  God  as  the  object  of  our  worship  and 
adoration ;   loving  him  as  the  Lord  our  God,  with  all  our  heart, 

soul,  mind,  and  strength. Thus,  I  say,  to  live  to  God,  is  to  live 

suitably  to  all  these  relations  he  stands  in  to  us. 

The  believer's  living  unto  God,  imports,  his  living  suitably  to 

these  privileges  and  favours  that  he  receives  from  God. Hath 

he  enlightened  us  in  the  knowledge  of  himself?  Then,  to  live  to 
him,  is  to  walk  as  children  of  light,  and  not  as  those  that  are  yet 
in  darkness  and  ignorance. — Hath  he  called  us  effectually  ?  Then, 
to  live  to  him,  is  to  walk  worthy  of  the  vocation  wherewith  we  arc 
called. — Hath  he  given  us  grace  ?  Then,  to  live  to  him,  is  to  live, 
not  as  graceless,  but  as  gracious  persons ;  not  as  those  that  are  in  a 
state  of  nature,  but  in  a  state  of  grace. — Hath  he  pardoned  our 
sins,  justified  our  persons,  and  brought  us  into  peace  with  himself  ? 
Then,  to  live  to  him,  is  to  stand  fast  in  the  liberty  wherewith  he 
hath  made  us  free. — Hath  he  renewed  and  sanctified  us  ?  Then,  to 
live  to  him,  is  to  live  as  renewed,  and  sanctified  persons,  whose 
lusts  are  mortified,  and  whose  souls  are  transformed  into  the  im- 
age of  God. — Hath  he  poured  in  the  promise  into  our  hearts  by 
the  Spirit?  Then,  to  live  to  him  suitably  thereunto,  is,  having 
these  promises,  to  cleanse  ourselves  from  the  filthiness  of  the  flesh, 
and  of  the  spirit,  perfecting  holiness  in  the  fear  of  God. — Hath  he 
made  us  heirs  of  glory  ?  Then,  to  live  to  him,  is  to  live  as  candi- 
dates for  heaven;  as  pilgrims  and  strangers,  abstaining  from 
fleshly  lusts;  travelling  to  the  other  world,  having  our  affections 
and  conversation  in  heaven. 

The  believer's  living  unto  God,  imports,  his  living  in  commu- 


198  LAW-DEATH,      GOSPEL-LIFE. 

nion  witli  him,  and  comfortable  enjoyment  of  him  :  In  communion 
witli  him ;  in  the  contemplation  of  him  ;  sanctifying  the  Lord  in 
our  hearts  :  in  a  constant  affection  to  him ;  having  his  love  shed 
abroad  in  our  hearts,  by  the  Holy  Ghost :  and  in  a  constant  de- 
pendence on  him  ;  receiving  all  from  him  by  faith,  and  returning 
all  to  him  in  duty  and  gratitude. — It  is  a  living  in  the  comfortable 
enjoyment  of  him,  as  all  our  portion  and  happiness,  all  our  salva- 
tion and  desire;  renouncing  all  things  in  heaven  and  earth  as  our 
portion,  but  a  God  in  Christ  alone,  saying.  Whom  have  I  in 
heaven  but  thee  ?  and  there  is  none  in  all  the  earth  that  I  desire 
besides  thee. 

The  believer's  living  unto  God,  imports,  his  living  in  conformity 
to  God  ;  and  indeed,  so  far  as  we  enjoy  God,  so  far  will  we  be  con- 
formed to  him.  As  it  will  be  in  glory,  we  shall  be  like  him,  for, 
we  shall  see  him  as  he  is ;  so  it  is  in  grace  here :  the  more  the  soul 
sees  and  enjoys  him,  the  more  is  he  like  unto  him ;  Beholding  his 
glory,  we  are  changed  into  the  same  image,  from  glory  to  glory. 
And  so  this  living  unto  God,  it  is  a  living  in  conformity  to  God's 
nature ;  being  holy  as  he  is  holy  ;  perfect  as  our  heavenly  Father  is 
perfect.  Is  he  a  perfect  God  ?  Then,  to  live  to  him,  is  to  go  on 
to  perfection,  Heb.  vi.  1. — It  is  a  living  in  conformity  to  his  way 
of  living :  God's  way  of  living  is  a  holy,  just,  good,  faithful,  merci- 
ful way  ;  having  a  general  good-will  to  all,  and  a  special  good- will 
to  some  :  and  so  ought  our  ways  to  be. — It  is  a  living  in  conformity 
to  God's  ends  :  God's  great  end,  that  he  sets  before  himself,  is  the 
glory  of  his  name,  the  honour  of  his  Son,  the  advancement  of 
Christ's  kingdom,  the  ruin  of  Satan's  kingdom,  and  in  all,  thf 
praise  of  his  rich  and  free  grace :  and  surely  we  live  to  God,  when 
we  have  these  ends  also  which  are  God's  ends. — It  is  a  living  in 
conformity  to  his  law,  as  a  rule  which  is  the  transcript  of  his  com- 
municable nature,  for  our  practice ;  If  ye  love  me,  keep  my  com- 
mandments :  we  do  not  love  him,  if  we  do  not  so.     They  then  that 

live  to  him,  they  do,  from  love  as  well  as  conscience,  obey  him. 

These  things  might  be  greatly  enlarged :  however,  thus  you  see,  in 
short,  what  it  is  to  live  unto  God.  "We  are  telling,  and  you  are 
hearing,  what  this  life  is;  but,  O  that  we  could  live  this  life,  as 
well  as  speak  and  hear  of  it !  Look  to  the  Lord,  that  he  may 
make  you  know  it  to  your  experience.  It  is  called  a  living  to 
God,  1.  Because  it  hath  the  Spirit  of  God  for  the  principle  of  it.  2. 
Because  it  hath  the  word  of  God  for  the  rule  of  it.  3.  Because  it 
hath  the  love  of  God  for  the  motive  of  it.  And  4.  Because  it  hath 
the  glory  of  God  for  the  ultimate  end  of  it. 


LAW-DEATH,     GOSPEL-LIFE.  199 

IV.  The  fourth  thing  proposed  was,  to  shew  the  influence  that 
this  being  dead  to  the  law,  hath  upon  living  to  God;  or  the 
NECESSITY  of  this  death,  in  order  to  this  life.  Here  I  might  shew, 
1.  That  it  is  necessary.     2.  Whence  it  is  necessary. 

That  it  is  necessary  that  we  die  to  the  law,  in  point  of  justifica- 
tion, before  we  can  live  to  God  in  point  of  sanctification :  besides 
what  was  said  upon  the  first  head,  for  the  confirmation  of  the  doc- 
trine, these  following  considerations,  or  remarks,  may  discover 
the  necessity  of  being  dead  to  the  law,  in  order  to  our  living  to 
God. 

Remark,  That  a  man  that  is  under  the  law,  can  perform  no  holy 
act ;  he  may  do  some  things  that  are  materially  good,  but  nothing 
can  he  do  that  is  formally  good,  or  holy :  and  his  work,  instead  of 
sanctifying  him,  does  still  more  and  more  pollute  him ;  "  Unto  the 
pure  all  things  are  pure ;  but  unto  them  that  are  defiled  and  unbe- 
lieving is  nothing  pure ;  for  even  their  minds  and  conscience  is  de- 
filed," Titus  i.  15.  He  then  that  is  alive  to  the  law,  and  under 
the  covenant  of  works,  his  works  can  never  make  him  holy  but 
rather  more  and  more  unholy. 

Remark,  The  man  that  is  under  the  law,  hath  no  promise  of 
holiness  or  sanctification  by  that  law.  The  law  only  promises  life, 
upon  perfect  obedience,  in  our  own  person ;  and  if  true  sanctifica- 
tion may  be  in  one  that  is  under  the  covenant  of  works,  then  we 
must  change  the  articles  of  the  covenant,  and  promises  of 
the  covenant  of  grace,  and  make  sanctification  no  promise  of  it :  we 
must  blot  out  these  promises,  I  will  put  a  new  Spirit  within 
you,  and,  I  will  write  my  law  in  your  hearts  :  and  all  other 
promises  of  the  like  nature,  must  be  razed  out  of  the  covenant  of 
grace :  If  one  under  the  covenant  of  works  may  attain  to 
sanctification  by  his  own  works,  there  is  no  need  of  this  promise. 

Remark,  That  the  man  that  is  under  the  law,  hath  no  principle 
of  holiness.  The  grand  principle  of  true  holiness,  is  the  Spirit 
dwelling  in  the  man :  now,  how  does  one  receive  the  Spirit 
of  sanctification  ?  Is  it  by  the  works  of  the  law  ?  No ;  but  by 
the  hearing  of  faith.  Gal,  iii.  2.  It  is  the  doctrine  of  grace,  not  of 
works,  that  makes  us  partake  of  this  Spirit.  It  is  the  new  testa- 
ment, or  new  covenant,  that  is  the  manifestation  of  the  Spirit, 
2  Cor.  iii.  6.  Thereby  the  Spirit  is  ministered,  or  conveyed  to  us, 
but  not  by  the  law.  It  is  the  gospel  that  calls  us  effectually  to 
sanctification,  2  Thess.  ii.  13,  14.  We  received  the  promise 
of  the  Spirit  through  faith,  and  not  by  the  works  of  the  law, 
Gal.  ii.  14. 


200  LAW-DEATH,     GOSPEL-LIFE. 

Remark,  That  the  man  that  is  under  the  law,  is  without  Christ, 
in  whom  sanctification  only  is  to  be  found :  they  that  are  saints, 
are  saints  in  Christ  Jesus,  as  the  apostle  designs  them ;  and  sancti- 
fied in  Christ:  and  our  implantation  into  Christ,  is  only  from 
grace,  and  not  from  the  works  of  the  law ;  and  so  is  our  sanctifica- 
tion only  from  grace,  and  only  in  Christ,  who  gave  himself  for 
his  church,  that  he  might  sanctify  it,  Eph.  v.  25,  26. 

Remark,  The  man  that  is  under  the  law,  is  without  strength,  and 
cannot  perform  obedience  to  the  law :  the  law  is  weak  through  the 
flesh,  and  cannot  justify  him,  neither  can  it  sanctify  him.  In  order 
to  sanctification,  a  new  creation  is  necessary  :  the  clean  heart  must 
be  created ;  and  the  man  created  unto  good  works  :  creating  power 
must  be  put  forth :  and  creation  is  a  work'  of  God.  We  must 
therefore  make  a  God  of  our  works,  and  edify  them,  and  endow 
them  with  a  creating  power,  if  we  think,  by  the  works  of  the  law, 
to  be  sanctified ;  or  ascribe  such  efiicacy  to  them,  as  to  work  true 
sanctification  in  us.  No  man,  then,  that  is  under  the  law, 
or  covenant  of  works,  by  giving  himself  to  all  holy  duties  and 
actions,  and  exercising  himself  in  them,  can  come  to  attain  true 
holiness,  or  to  be  truly  sanctified. 

Remark,  That  the  man  that  is  under  the  power  of  the  law,  is 
under  the  power  of  sin.  Whence  it  is,  that  the  believer  is  freed 
from  the  power  and  dominion  of  sin  ?  It  is  because  he  is  under 
grace,  and  not  under  the  law,  Eom,  vi.  14.  Shewing  us,  that  these 
that  are  under  the  law,  are  under  the  power  and  dominion  of  sin. 
How  so?  Even  upon  the  account  of  all  the  reasons  already 
assigned  ;  and  not  only  so,  but  because  the  law  is  the  strength  of 
sin,  1  Cor.  xv.  56.  Particularly  as  it  irritates  corruptions, 
strengthening  and  stirring  it  up ;  Sin  taking  occasion  by  the 
commandment,  wrought  in  me  all  manner  of  concupiscence.  Sin, 
by  occasion  of  the  resisting  command,  broke  out  the  more  fiercely. 
Hence  the  law  is  only  the  occasion,  and  sin  dwelling  in  us  the 
cause ;  as  the  shining  of  the  sun  is  the  occasion,  why  a  dung-hill 
sends  forth  its  filthy  savour,  it  is  the  corruption  and  putrification 
therein  that  is  the  cause ;  so  here,  the  light  of  the  law 
shining,  and  discovering  sin  and  duty,  is  the  occasion  of  sin's 
irritation  and  increase,  but  corruption  itself  is  the  cause. 
Well,  so  it  is,  that  a  man  being  under  the  law,  is  under  the  power 
of  sin :  how  then  can  he  live  unto  God,  while  under  the  law  ?  or, 
how  can  sanctification  take  place  while  he  is  alive  to  the  law,  or 
not  dead  thereto  ? — These  things  may  make  it  evident,  I  think,  that 
it  is  necessary  that  a  man  be  dead  to  law,  and  brought  from 
under  it,  before  he  can  have  true  sanctification,  or  live  unto  God. 


LAW-DEATH,     GOSPEL-LIFE.  201 

"Whence  it  is  necessary,  that  a  man  be  dead  to  the  law  in  point 
of  justification,  in  order  to  his  living  to  God  in  point  of  sanctifica- 
tion ;  These  particulars  already  mentioned,  afford  so  many  reasons 
of  the  necessity  thereof:  yet  some  things  more  maybe  said,  for  the 
further  clearing  of  this  point,  namely.  The  influence,  that  dying  to 
the  law,  hath  upon  our  living  unto  God.  Here  two  questions  occur, 
I.  What  influence  living  to  the  law,  hath  upon  a  man's  living  in 
sin.  2.  What  influence  a  man's  dying  to  the  law,  hath  upon  his 
dying  to  sin,  and  living  unto  God. 

What  influence  a  man's  living  to  the  law,  or  being  alive  to  the 
law,  hath  upon  his  living  in  sin. — This  is  a  strange  doctrine,  some 
may  think ;  but  it  is  as  true  as  strange,  that  the  law,  and  our 
works  of  obedience  to  the  law,  while  we  are  under  it,  is  the  cause 
of  destruction,  instead  of  salvation,  Eomans  ix.  31,  32.  There  you 
see  it  destroyed  the  whole  Jewish  nation ;  Israel  missed  righteous- 
ness, because  they  sought  it  by  the  works  of  the  law. Now,  a 

man's  being  alive  to  the  law,  hath  influence  upon  his  living  in  sin, 
and  so  upon  his  destruction,  in  the  following  ways. 

Because  hereby  he  becomes  hardened  in  sin  and  security,  while 
he  thinks  he  hath  some  good  work  to  bear  him  out,  see  Prov.  vii. 
14.  What  made  the  harlot  there,  impudent  and  hardened  in  her 
sins?  Why?  "I  have  peace-offerings  with  me;  this  day  have  I 
paid  my  vows."  Thus  the  Pharisees,  for  a  pretence,  made  long 
prayers ;  and  hereupon  were  hardened  in  their  sinful  courses,  fear- 
less of  wrath ;  why  I  have  done  so  and  so. 

Hereby  there  are  kept  from  Christ,  who  only  saves  from  sin. 
The  works  of  the  law  step  in  betwixt  them  and  Christ,  and  the 
man  takes  Christ's  bargain  off  his  hand,  promising  the  same  that 
Christ  promised,  even  obedience  to  the  law  :  "  I  delight  to  do  thy 
will,"  says  Christ;  nay,  I  will  do  it  myself,  says  the  man  that  is 
under  the  law;  he  makes  himself  his  own  saviour. — What!  will 
not  God  accept  of  my  good  and  honest  endeavours  ?  This  is  what 
he  sets  up  on  Christ's  throne ;  and  if  Christ  be  pulled  down  from 
his  throne,  will  it  be  sufficient  that  we  set  up  an  honest  prince 
in  his  room?  They  have  some  things  to  say  for  themselves, 
which,  they  hope,  will  bring  them  off  before  God.  Thus  they  re- 
ject Christ,  the  Lamb  of  God,  which  takes  away  the  sins  of 
the  world ;  and  how  can  they  but  live  unto  sin,  whatever  they  may 
think  of  themselves  ? 

Hereby  their  pride  and  boasting  is  fostered,  Rom.  iv.  4,  "To  him 
that  worketh  is  the  reward  not  reckoned  of  grace,  but  of  debt:" 
and  the  man  expects  his  due  for  his  work  which  he  glories  in;  for, 


202  LAW-DEATH,      GOSPEL-LIFE. 

boasting  is  not  excluded  by  the  law  of  works,  Eora.  iii.  27, 
and  therefore  the  man  is  loath  to  part  with  his  own  righteousness, 
which  is  by  the  law:  because  of  his  pride,  he  will  not  stoop  to  live 
upon  another,  while  he  can  shift  for  himself.  Self-love  will  not 
suffer  a  man  to  think  the  worst  of  himself,  so  long  as  he  is  alive  to 
the  law ;  nay,  I  hope  I  have  a  good  heart  to  God,  and  I  will  do 
something  that  will  please  God ;  and  so  it  is  no  little  thing  will 
bring  him  to  submit  to  the  righteousness  of  God,  Eom.  x.  3.  Thus 
the  law  fosters  his  pride,  and  sure  the  proud  man  was  never  a  holy 
man.     But, 

Hereby  sin  is  strengthened  and  increased,  as  I  said  before :  the 
motions  of  sin  are  by  the  law,  Eom.  vii.  5.  "  The  law  entered, 
that  the  offence  might  abound,"  Eom.  v.  20.  Not  only  as  to  the 
knowledge  of  it,  which  is  by  the  law,  but  as  to  the  actual  out- 
breaking of  it  from  the  heart ;  like  a  river  being  bounded  and 
dammed  up  by  the  law,  it  swells  and  breaks  out  the  more  violently. 
The  wicked  nature  of  man,  being  reproved,  swells  and  rises  like  a 
snake  brought  to  the  fire. 

Hereby  the  man  becomes  desperate ;  for  the  law  says.  There  is 
no  hope  without  a  perfect  obedience ;  and  the  man  having  wearied 
himself  in  doing  nothing  answerable  to  what  the  law  requires, 
comes  at  last,  perhaps,  to  see  there  is  no  hope,  and  so  he  dies  in 
despair ;  I  mean,  he  dies  in  sin,  saying,  There  is  no  hope ;  and 
therefore  after  idols  I  will  go :  he  flies  away  from  God  as  Adam 
did. 

Hereby  he  becomes  slavish  also ;  the  fear,  torment,  and  wrath, 
which  the  law  brings  along  with  it,  when  the  penalty  of  it  is  seen, 
weakens  the  man's  hands ;  and  these  lying  like  heavy  loads  upon 
the  soul,  it  is  thereby  fettered  and  bound  in  prison,  hence  said  to 
be  held  in  the  law ;  that  being  dead  wherein  we  were  held,  says 
the  apostle.  The  man  is  held,  and  shut  up  in  the  prison  of  the 
law,  and  so  out  of  case  for  service  while  his  bands  are  not  loosed ; 
or  at  best  his  service  is  slavish,  and  not  free ;  the  law  holds  him  in 
prison,  he  cannot  serve  God  freely.  The  free  Spirit  of  the  gospel 
is  what  the  world  cannot  receive,  while  under  the  law. — Tlius  you 
may  see  what  influence  living  to  the  law  may  have  upon  men's 
living  in  sin,  so  as  they  cannot  live  unto  God. 

What  influence  a  man's  dying  to  the  law  hath  upon  his  living 
UNTO  God,  or  upon  holiness  and  sanctification  ?  To  this  we  reply, 
It  hath  especially  a  twofold  influence,  both  a  physical  and  moral 
influence. — And, 

It  hath  a  physical  influence  upon  a  man's  sanctification,  in  re- 


LAW-DEATH,     GOSPEL-LIFE.  203 

gard  that  a  man  that  is  dead  to  the  law,  is  married  to  Christ,  Eom. 
vii.  4 ;  and  so  necessarily  the  man  must  be  holy,  being  disjoined 
from  the  law,  and  joined  to  the  Lord  Jesus,  who  hath  satisfied  the 
precept  of  the  law  by  his  death  :  and  in  him,  not  only  have  they 
thus  a  full  discharge  of  all  the  demands  and  commands  of  the  law, 
but  also,  by  the  implantation  and  inhabitation  of  his  Spirit,  are 
created  to  a  conformity  to  the  image  of  God ;  and  they  cannot  but 
live  unto  God.     For, 

In  Christ  they  have  life ;  though,  while  under  the  law,  they 
were  dead  in  sin  and  trespasses ;  now,  in  Christ,  they  have  life,  and 
have  it  more  abundantly :  they  are  quickened  by  virtue  of  their 
union  to  this  everlasting  Head ;  because  he  lives,  they  live  also.  A 
dead  person  can  produce  no  living  action,  but  Christ  is  the  life  of 
his  people :  He  that  hath  the  Son  hath  life  ;  and  then,  and  never 
till  then,  is  he  in  case  for  spiritual  action  and  living  unto  God : 
He  that  hath  not  the  Son  of  God  hath  not  life.  Vain  men  fancy 
within  themselves,  that  they  have  not  lost  their  life,  and  so  they 
think  they  can  do  something  that  will  please  God,  and  profit  them- 
selves for  justification  and  sanctification,  even  before  ever  they 
think  of  coming  to  Christ ;  but  we  may  as  well  expect,  that  a  dead 
corpse  will  rise  of  itself,  and  do  the  natural  actions  of  life,  as  to  ex- 
pect that  you  should  rise,  and  act  spiritually,  before  you  be  in 
Christ.  The  natural  conscience  indeed  may  be  roused  a  little,  and 
prevailed  with  to  set  about  this  and  that  duty ;  but  there  is  no  liv- 
ing unto  God,  till  you  get  Christ :  in  him  the  believer  hath  life, 
even  in  his  Head ;  as  a  man  cannot  live  without  his  head ;  but,  be- 
ing joined  to  this  new  head,  and  disjoined  from  the  law,  he  cannot 
but  live. 

In  Christ,  his  new  Head  and  Husband,  he  hath  light  as  well  as 
life :  as  you  know,  the  eye  is  in  the  head,  so  the  believer's  eye  is  in 
Christ  his  light,  whereby  he  sees  sin  and  duty ;  sees  to  work,  so  as 
he  may  live  to  God.  The  man  that  is  under  the  law,  he  is  in  the 
dark,  and  cannot  see  to  work  the  works  of  holiness,  which  is  a 
living  unto  God.  He  is  blinded  with  self-conceit ;  he  sees  not  the 
vanity  of  his  old  covenant  obedience  ;  and  he  sees  not  the  way  of 
the  new  covenant  gospel  obedience,  till  he  get  the  Spirit  of  wisdom 
and  revelation  in  the  knowledge  of  Christ,  who  is  the  light  of  the 
world ;  a  light  to  lighten  the  Gentiles :  by  whose  light  the  believer 
sees  how  to  walk  in  a  way  well-pleasing  to  God. 

In  Christ,  his  new  Head,  he  hath  strength :  the  man  that  is  under 
the  law,  joined  to  it  as  his  Head,  he  hath  no  strength  for  his  work, 
and  the  law  gives  him  none ;    and  so  he  cannot  live  to  God  :    but 


204  LAW-DEATH,     GOSPEL-LIFE. 

the  believer  can  say,  In  the  Lord  have  I  righteousness  and  strength  ? 
whereas  others  have  no  strength  to  produce  spiritual  actions  ;  sin 
domineers  over  them,  and  they  have  no  ability  to  shake  off  the 
yoke  of  sin,  their  strength  being  but  weakness.  The  believer  hath 
strength  in  his  head ;  all  things  are  possible  to  them  that  believe  : 
they  can  do  all  things  through  Christ  strengthening  them :  they 
can  overleap  a  wall,  and  break  bows  of  steel  in  pieces.  O  believer! 
be  strong  in  the  grace  that  is  in  Christ.  0  it  is  strange,  the  grace 
that  is  in  him,  is  in  thee;  as  the  life  that  is  in  the  heart,  is  in  the 
toe,  the  foot,  the  utmost  members  !  There  is  a  communication  of 
vital  strength  and  influences  from  the  heart  and  head  to  all  the 
members :  the  believer's  grace  is  in  Christ ;  and  the  grace  that  is 
in  Christ  is  in  the  believer.  Here  is  a  mystery  to  the  world,  but 
yet  this  mystery  lies  wrapt  up  in  that  word,  Be  strong  in  the  grace 
that  is  in  Christ  Jesus.  If  the  grace  that  is  in  Christ,  were  not  in 
the  believer  also,  according  to  the  measure  of  the  communication, 
how  could  he  be  strong  in  the  grace  that  is  in  Christ  ?  My  grace 
shall  be  sufficient  for  thee,  and  my  strength  shall  be  perfect  in  thy 
weakness. 

In  Christ,  his  new  Head,  he  hath  liberty :  under  the  law  the 
man  is  under  bondage,  and  severe  bondage  to  the  command  of  per- 
fect obedience,  upon  pain  of  death  and  damnation  ;  and  so  under 
bondage  to  the  curse  of  the  law,  and  fear  of  God's  everlasting 
wrath ;  and  thereby  he  can  do  nothing ;  he  hath  neither  heart  nor 
hand  to  serve  God ;  he  is  bound  neck  and  heel ;  but  in  Christ  he 
hath  liberty ;  If  the  Son  make  you  free,  you  are  free  indeed :  free 
from  service  ;  Truly  I  am  thy  servant,  thou  hast  loosed  my  bands. 
Now,  he  walks  at  liberty ;  yea,  runs  the  way  of  God's  command- 
ments, when  he  doth  enlarge  his  heart.  This  is  the  glorious 
liberty  of  the  children  of  God  begun  in  time,  whereby  they  are  put 
in  case  to  live  unto  God. — Now,  he  is  at  liberty  to  serve  cheer- 
fully, being  delivered  from  the  the  hands  of  all  his  enemies,  to 
serve  him  without  fear,  in  holiness  and  righteousness,  before  God, 
all  the  days  of  his  life. Now  he  is  at  liberty  to  serve  spiritu- 
ally ;  the  Spirit  of  Christ  being  put  within  him,  and  causing  him 
to  walk  in  God's  statutes.  Now  he  is  at  liberty  to  serve  hopefully ; 
knowing  that  his  labour  shall  not  be  in  vain  in  the  Lord  :  though, 
while  under  the  law,  his  labour  was  but  vain  labour. — Now,  he  is 
at  liberty  to  serve  acceptably :  being  "accepted  in  the  Beloved," 
Eph.  i.  6 ;  that  is,  not  only  for  his  sake ;  for  there  is  much  more  in 
it  he  being  our  Head,  and  we  members  of  his  body ;  and  he,  as 
our  Head,  having  performed  perfect  obedience  to  the  precept  of  the 


LAW-DEATH,     GOSPEL-LIFE.  205 

law,  and  given  complete  satisfaction  to  the  penalty  of  the  law  ;  the 
Head  having  done  it,  the  whole  body  is  reputed  as  having  done  it; 
and  so  we  are  accepted  in  him  ;  his  doing  is  ours,  because  we  are 
in  him,  as  our  Head,  accepted  in  the  Beloved ;  our  persons  are  ac- 
cepted in  him,  and  next  our  performances  and  duties.  O  what 
sweet  liberty  is  here !  what  a  sweet  foundation  for  spiritual  and 
acceptable  service  and  living  unto  God  !  But  this  leads  me  next 
to  shew. 

That  it  hath  a  moral  influence  upon  sanctification ;  a  man's  being 
dead  to  the  law,  disjoined  from  it,  and  joined  to  Christ,  hath  not 
only  a  physical,  but  also  a  moral  influence ;  in  regard  that  hereby 
he  is  constrained  sweetly  to  live  unto  God;  "The  love  of  Christ 
constraineth  us,"  2  Cor.  v.  14,  15.  If  we  have  not  love  at  the  root 
of  our  actions,  love  to  a  God  in  Christ,  we  are  but  empty  vines, 
that  bring  forth  fruit  to  ourselves ;  it  is  but  self-love,  which  is  not 
fruit  unto  God,  or  living  unto  him.  The  natural  way  of  man's 
thinking  is,  we  should  serve  God,  that  he  may  save  us ;  but 
the  gospel  way  is,  he  saves  us,  that  we  may  serve  him.  What 
made  Paul  say.  Being  dead  to  the  law,  I  live  unto  God  ?  Why  ? 
in  the  next  verse  he  enlarges  on  it,  I  live  to  him,  who  loved  me, 
and  gave  himself  for  me.  Be  persuaded,  man,  women,  of  this ;  or 
else  as  the  Lord  lives,  you  shall  die  in  a  delusion ;  that  if  you  have 
not  love  to  God,  you  have  not  a  spark  of  holiness,  though  you 
should  pray  all  your  days,  and  work  never  so  hard ;  I  will  circum- 
cise their  hearts  to  love  me,  is  the  promise ;  and  this  love  is  the 
heart  and  life  of  religious  duties. — Now,  you  cannot  have  love,  un- 
less you  see  somewhat  more  or  less  of  his  love  to  you :  we  are 
naturally  enemies  to  God,  though  we  cannot  get  one  of  a  thousand 
that  will  take  with  it :  they  think  they  have  a  love  to  God.  God  for- 
bid, say  they,  that  we  should  be  enemies ;  nay,  but  I  tell  you,  in 
the  name  of  God,  whether  you  will  hear  it  or  not,  that  as  you  are 
enemies  by  nature,  and  born  with  a  dagger  of  enmity  in  your  heart 
and  hand  against  God ;  so,  till  you  get  somewhat  of  the  knowledge 
of  God,  as  in  Christ  reconciling  the  world  to  himself,  this  enmity 
will  never  be  killed.  Now,  I  say,  it  is  the  believer  in  Christ,  who, 
being  dead  to  the  law,  and  joined  to  the  Lord,  hath  this  love ;  and 
this  love  constrains  him,  so  that  he  brings  forth  ^uit  unto  God,  and 
lives  unto  him,  Rom.  vii.  4 ;  being  dead  to  the  law,  and  married  to 
Christ,  he  brings  forth  fruit  unto  God.  The  believer  hath  suffi- 
cient encouragement  to  make  him  live  unto  God  :  he  sees  Christ 
hath  satisfied  divine  justice,  fulfilled  all  the  righteousness  of  the  law, 
that  he  hath  done  that  which  is  imprestible,  or  unperformable  by 


206  LAW-DEATH,     GOSPEL-LIFE. 

US ;  and  when  by  faith  he  beholds  this,  he  is  encouraged  to  sei  ve 
God.     Hence,  says   the   psalmist.  There  is  mercy  with  thee,  that 

thou  may  est  be  feared, Might   he   not   have   said,  There  is 

majesty  with  thee,  that  thou  mayest  be  feared  ?  The  matter  is,  the 
majesty  of  God  would  put  the  sinner  to  flee  from  God,  as  Adam 
did,  when  he  heard  his  voice  in  the  garden ;  but  his  mercy  makes 
us  fear  and  love  him,  serve  and  obey  him ;  Then  they  "  shall  fear 
the  Lord  and  his  goodness,"  says  the  prophet,  Hosea  iii.  5.  If  a  man 
hath  no  faith  at  all  of  God's  goodness,  no  hope  of  his  favour  in 
Christ,  where  is  his  purity  and  holiness  ?  Nay,  it  is  he  that  hath 
this  hope,  that  purifies  himself,  as  he  is  pure.  I  know  not  what 
experience  you  have,  Sirs,  but  some  of  us  know,  that  when  our 
souls  are  most  comforted  and  enlarged  with  the  faith  of  God's  fa- 
vour through  Christ,  and  with  the  hope  of  his  goodness,  then  we 
have  most  heart  to  the  duties ;  and  when  through  unbelief,  we 
have  harsh  thoughts  of  God,  as  an  angry  judge,  then  we  have 
no  heart  to  duties  and  religious  exercises :  and  I  persuade  myself, 
this  is  the  experience  of  the  saints  in  all  ages. 

But  that  this  moral  influence,  which  dying  to  the  law,  or  covenant 
of  works,  hath  upon  living  to  God,  or  holiness  and  sanctification, 
may  be  further  evident :  let  us  consider,  how  the  law  to  the 
believer,  having  now  lost  its  legal  or  old  covenant -form,  and  being 
put  into  a  gospel -form,  and  changed  from  the  law  of  works  into  a 
covenant  of  grace,  or  the  law  in  the  hand  of  Christ ;  how,  I  say, 
every  part  of  it  now  constrains  the  believer  to  obedience  and  sancti- 
fication, in  a  most  loving  manner.  The  gospel-law,  or  the  law  of 
grace,  that  now  he  is  under,  is  a  chariot  paved  with  love.  The  law, 
in  the  hand  of  Christ,  hath  now  another  face,  even  a  smiling  face, 
in  all  the  commands,  promises,  threatenings,  and  in  the  whole  form 
thereof. 

The  commands  of  the  law,  in  the  hand  of  Christ,  have  lost  their 
old  covenant  form,  and  are  full  of  love.  The  command  of  the  law 
of  works  is.  Do,  and  Live ;  but  in  the  hand  of  Christ,  it  is,  Live, 
and  Do :  the  command  of  the  law  of  works,  is.  Do,  or  else  be 
damned :  but  the  law  in  the  hand  of  Christ,  is,  I  have  delivered 
thee  from  hell,  therefore  do  :  the  command  of  the  law  of  works  is, 
Do  in  thy  own  strength  :  but  the  law  in  the  hand  of  Christ  is,  I 
am  thy  strength ;  My  strength  shall  be  perfected  in  thy  weakness, 
therefore  Do.  The  command  is  materially  the  same,  but  the  form 
is  different :  the  command  of  the  law  of  works  is.  Do  perfectly,  that 
you  may  have  eternal  life ;  but  now,  in  the  hand  of  Christ,  the 
form  is,  I  have  given  thee   eternal  life  in  me,  and  by  my  doing ; 


LAW-DEATH,      GOSPEL-LIFE.  207 

and  therefore  do  as  perfectly  as  you  can,  tbrougli  my  grace,  till 
you  corae  to  a  state  of  perfection.  The  command,  I  say,  is  the  same 
materially ;  for  I  do  not  join  with  these,  who  insinuate,  as  if  here 
less  obedience  were  required  than  under  the  law  of  works  :  though 
less  be  accepted  in  these  who  have  a  perfect  obedience  in  their 
Head,  yet  no  less  is  required,  though  not  in  the  old  covenant-form. 
And  as  the  command  is  materially  the  same,  so  the  authority  en- 
joining obedience  is  originally  the  same,  yet  vastly  distinct ;  in 
that  the  command  of  the  law  is  the  command  of  God  out  of  Christ, 
an  absolute  God  and  Judge ;  but  now,  under  grace,  it  is  the  com- 
mand of  a  God  in  Christ,  a  Father  in  him :  and  sure  I  am,  that  the 
authority  of  a  commanding  God  is  not  lessened,  or  lost,  that  the 
command  is  now  in  the  hand  of  Christ :  Christ  is  God,  co-equal 
and  co-essential  with  the  Father ;  and  as  God's  authority  to  judge 
is  not  lost,  or  lessened,  in  that  all  judgment  is  committed  to  the 
Son  ;  so  his  authority  to  command,  is  not  lost  or  lessened,  in  that 
the  law  is  in  the  hand  of  Christ :  nay,  it  is  not  lessened,  but  it  is 
sweetened,  and  made  amiable,  lovely,  and  desirable  to  the  believer, 
constraining  him  to  obedience,  in  that  the  law  is  in  the  hand  of  his 
Head,  his  Lord,  and  his  God. The  end  that  he  hath  in  com- 
manding, and  that  they  should  have  in  obeying,  is  now  distinct, 
and  different  from  what  took  place  under  the  law  of  works :  the 
end  that  he  hath  in  commanding,  is  not  to  lay  a  heavy  yoke  of 
duties  on  their  necks,  to  be  born  by  their  own  strength ;  nor, 
though  performed  by  his  strength,  to  be  a  righteousness  for  their 
justification,  or  a  condition  of  life ;  but  only  to  shew  his  holy  na- 
ture, that  he  will  not  have  a  lawless  people ;  to  shew  his  great 
grace,  that  condescends  to  seek  our  service ;  to  grace  and  beautify 
his  people,  their  chief  happiness  consisting  in  a  conformity  to  his 
will ;  that  his  people  may  get  good,  which  is  necessarily  joined  to 
duties,  and  connected  thereto  by  the  promises ;  that  he  may  have 
something  to  commend  his  people  for ;  and  that  he  may,  without 
a  compliment,  have  ground  to  say,  "Well  done,  good  and  faithful 
servants :  and  that  by  them  he  may  have  matter  of  condemnation 
against  the  rest  of  the  world,  who  walk  not  in  his  commandments. 
In  a  word,  he  commands,  that  his  sovereignty  may  be  kept  up, 
and  the  sense  thereof,  in  the  hearts  of  his  people ;  and  that,  by  his 
word  of  command,  he  may,  as  many  times  he  doth,  convey  strength 
to  do  what  he  calls  to ;  and  in  case  of  shortcoming,  to  force  them 
out  of  themselves,  under  a  sense  of  weakness  and  sinfulness,  in  to 
Jesus  Christ,  the  end  of  the  law,  for  strength  to  sanctify,  as  well  as 
for  righteousness  to  justify.     For  these,  and  such  like  ends,  does 


208  LAW-DEATH,     GOSPEL-LIFE. 

the  Lord  command. And  then  the  end  that  they  should  have  in 

obeying,  is  not  to  satisfy  conscience,  nor  to  satisfy  justice,  to  pur- 
chase heaven,  or  the  like ;  but  to  glorify  God,  to  edify  our  neigh- 
bour, and  to  testify  our  gratitude  to  God,  and  Christ,  that  hath 
delivered  us  from  the  law,  as  a  covenant. 

The  promises  of  the  law,  in  the  hand  of  Christ,  have  lost  their 
old  covenant-form,  and  are  full  of  love.  The  law  of  works  promi- 
ses eternal  life,  as  a  reward  of  our  doing,  or  obedience  ;  and  here 
the  reward  is  a  reward  of  debt :  but  the  law,  in  the  hand  of  Christ, 
promises  a  reward  of  grace  to  gospel-obedience,  especially  as  it  is 
an  evidence  of  union  to  him,  in  whom  all  the  promises  are  Yea 
and  Amen.  Eternal  life  was  promised  in  the  covenant  of  redemp- 
tion to  Christ,  upon  his  perfect  obedience,  who  paid  that  debt,  when 
he  came  under  the  law  of  works  for  us :  and  now,  eternal  life  being 
obtained  to  the  believer  in  Christ,  as  the  reward  of  Christ's  obedi- 
ence to  the  death,  there  is  no  other  reward  of  death  that  now  takes 
place. Rewards  of  grace  are  now  come  in  fashion,  and  this  en- 
courages the  believer  to  live  unto  God,  that  in  the  way  of  gospel- 
obedience,  there  is  a  gracious  promise  of  sweet  communion  and  fel- 
lowship with  God;  He  that  loves  me,  and  keeps  my  command- 
ments ;  I  will  love  him,  and  manifest  myself  to  him,  and  my  Father 
will  love  him,  John  xiv.  21.  Here  there  is  a  fatherly  promise  of 
God's  favour  and  familiarity  with  him ;  yea,  there  is  a  promise  of 
heaven  itself,  in  the  way  of  gospel-obedience,  and  sanctification :  a 
right  to  heaven  is  purchased  by  the  blood  of  Christ,  and  the  be- 
liever is  the  young  heir  of  glory  ;  but  his  possession  of  heaven  is 
suspended  till  he  be  fit  for  it ;  till  he  do  some  business  for  his 
Father,  and  be  made  meet  for  the  inheritance  of  the  saints  in  light. 
This  is  sweet  encouragement  the  believer  hath,  to  live  unto  God. 

The  threatenings  of  the  law,  in  the  hand  of  Christ,  have  lost 
their  old  covenant-form,  quality,  and  nature,  and  are  now  turned 
to  threatenings  out  of  love :  there  is  no  such  threatening  now  to 
the  believer.  If  thou  do  not,  thou  shalt  die.  The  penalty  of  the 
law  of  works  is  condemnation  and  eternal  death,  which  the  be- 
liever hath  no  cause  to  fear,  being  dead  to  the  law ;  no  more  than 
a  living  wife  needs  to  fear  the  threatening  of  her  dead  husband  : 
There  is  no  condemnation  to  them  that  are  in  Christ.  He  that  be- 
lieves in  him,  shall  never  die.  Believers  are  under  no  threatening 
of  eternal  wrath,  because  under  grace.  It  is  a  high  expression 
that  blessed  Rutherford  hath  to  this  purpose,  "The  gospel,"  says 
he,  "  forbids  nothing  under  pain  of  damnation  to  a  justified  be- 
liever, mora  than  to  Jesus  Christ." Though  the  sins  of  believ- 


LAW- DEATH,      GOSPEL-LIFE.  209 

era  deserve  hell,  auJ  the  intrinsic  demerit  of  sin  is  still  the  same ; 
[yea,  I  think  the  sins  of  believers  being  against  so  much  love,  and 
so  many  mercies,  they  deserve  a  thousand  hells,  where  others  de- 
serve one  ;]  yet,  being  dead  to  the  law,  he  hath  no  vindictive  wrath 
to  fear,  the  blood  of  Christ  having  quenched  the  fire  of   God's 
wrath,  Rom.  v.  9,  "  While  we  were  yet  sinners,  Christ  died  for  us. 
Much  more  then,  being  now  justified  by  his  blood,  w^  shall  be 
saved  from  wrath  through  him ;"  and  sure  he  is   not  i«<  fear  that 
which  God  calls  him  to  believe  he  is  saved  from :   his  slavish  fear, 
therefore,  is  from  unbelief,  and  weakens  his  hands  in  duties.     But 
now  the  law,  in  the  hand  of  Christ,  hath  threatenings  and  punish- 
ments, but  they  are  fatherly  and  loving;  a  short  view  of  them  you 
may  read,  Psal.  Ixxxix.  30 — 35.     "If  his   children   forsake   my 
law,  and  walk  not  in  my  judgments ;  if  they  break  my  statutes, 
and  keep  not  my  commandments  ;  then  will  I  visit  their  transgres- 
sion with  the  rod,  and  their  iniquity  with  stripes ;  nevertheless  my 
loving-kindness  will  I  not  utterly  take  from  him,  nor  suffer  my 
faithfulness  to  fail :  my  covenant  will  I  not  break." — "  Once  have 
I    sworn   by  my  holiness,  that  I  will   not  lie   unto  David."  q.  d. 
Though  I  will  not  send  them  to  hell,  nor  deprive  them  of  heaven, 
no  more  than  I  will  break  my  great  oath  to  my  eternal  Son ;    yet, 
like  a  father,  I  will  chastise  them  ;  I  will  correct  them  for  their 
faults ;   I  will  squeeze  them  in  the  mortar  of  afiliction,  and  press 
out  the  corrupt  juice  of  old  Ad^m  that  is  in  them ;  yea,  I  will  hide 
my  face ;  I  will  deny  them  that  communion  and  fellowship  with 
me  that  sometimes  they  had,  and  give  them  terror  instead  of  com- 
fort, and  bitterness  instead  of  sweetness.     A  filial  fear  of  these  fa- 
therly chastisements  will  do  more  to  influence  the  believer  to  holi- 
ness, and  obedience,  than  all  the  unbelieving  fears  of  hell   and 
wrath  can  do  :  fear,  least  he  want  that  sweetness  of  God's  presence, 
which  sometimes  he  hath  had,  will  make  him  say  to  his  sins  and 
lusts,  as  the  fig-tree  in  Jotham's  parable,  "  Shall  I  leave  my  sweet- 
ness, and  be  king  over  you?"     O  !  shall  I  leave  all  the  sweetness 
that  I  have  enjoyed  with  God,  and  take  on  with  base  lusts  and 
idols !     And  hence,  when  the  believer  hath  gone  aside  and  back- 
sliden,  what  is  it  that  brings  him  back  to  God  ?     He  finds  the 
Lord  breaking  him  many  ways,  and  he  reflects,  through  grace,  up- 
on this  sometimes,  O  !  how  am  I  deprived  of  these  sweet  interviews 
that  once  I  enjoyed  ?     Therefore  I  will  go  and  return  to  my  first 
Husband,  for  then  it  was  better  with  me  than  now.     Yea,  his  free- 
dom from  law-threatenings,  and  being  only  under  fatherly  correc- 
tion, when  he  sees  this,  it  breaks  his  heart,  and  melts  it  more  than 
VoL  II.— 14. 


210  LAW-DEATH,     GOSPEL-LIFE. 

all  the  fire  of  hell  could  do. — The  slavish  fear  of  vindictive  wrath 
discourages  him,  weakens  his  hands  in  duties,  and  makes  him  run 
away  from  God  :  but  the  filial  fear  of  God's  fatherly  wrath,  which 
is  kindly,  is  a  motive  of  love  that  encourages  him  to  his  duty. 
Which  of  these  motives  think  you  will  work  up  the  believer  to 
most  obedience  ?  viz.  This  legal  one,  O  !  my  wrathful  Judge  will 
send  me  to  hell,  if  I  do  so  and  so  ;  or  this  gospel  one ;  O  !  my  God 
and  Father  in  Christ  Jesus  will  be  angry  at  me,  and  deny  me  his 
love-tokens  ?  I  suppose  the  former  works  upon  enmity,  and  raises 
it,  but  this  works  upon  love,  and  inflames  it. 

But  here  a  question  may  be  moved,  Ought  not  the  believer  to 
live  unto  God,  even  without  respect  to  the  threatening  of  fatherly 
chastisement  and  punishment  ?     To  this  we  answer. 

No  doubt,  the  more  perfect  his  obedience  be,  the  better  and  the 
more  like  to  the  obedience  of  the  saints  in  heaven,  where  no  chas- 
tisement is  feared  ;  but  while  he  is  here,  he  carries  a  body  of  sin 
about  him,  and  needs  to  be  stirred  up  by  fatherly  correction.  He 
should  indeed  serve  God  purely  out  of  love  and  respect  to  the 
command  itself,  and  because  he  commands  it :  but  thus  the  matter 
stands,  that  as  on  the  one  hand,  being  perfect  in  his  Head,  Christ 
Jesus,  it  is  not  his  duty  to  have  respect  to  what  the  law  of  works 
either  promises,  or  threatens  ;  so  on  the  other  hand,  being  imper- 
fect in  himself  while  here,  it  is  his  duty  to  have  respect  to  what  the 
law,  in  the  hand  of  Christ,  promises  and  threatens ;  which  indeed 
is  a  loving  respect,  tending  to  advance  holiness. 

The  whole  form  of  the  law  as  a  covenant  of  works,  being  thus 
altered,  the  law  in  the  hand  of  Christ,  is  all  love,  all  grace,  and  so 
influences  the  man  to  sanctification.  The  man  that  is  under  the 
covenant  of  grace,  he  hath  a  principle  of  grace  within  him,  striving 
against  sin ;  he  hath  the  Spirit  of  grace  within  him,  causing  him  to 
walk  in  God's  statutes ;  he  hath  the  promise  of  grace  to  be  sufficient 
for  him  :  if  sin  prevail,  and  pollute  him,  he  hath  daily  access  to  the 
fountain  open  for  sin  and  for  uncleanness,  to  which  he  runs  ;  if  his 
backslidings  increase,  he  hath  Christ  engaged  by  promise  to  heal 
his  backslidings  :  which,  when  he  views  by  faith,  it  doth  not  en- 
courage him  to  sin,  if  he  be  in  right  exercise  of  his  senses,  but 
draws  him  to  his  duty,  like  a  cord  of  love,  and  brings  him  back  to 
his  kind  Lord.  In  a  word,  being  dead  to  the  law,  he  is  married  to 
Christ,  who  is  like  a  green  fig-tree,  from  whom  all  his  fruit  is 

found. Thus  you  see  what  influence  a  man's  being  dead  to  the 

law,  hath  upon  his  living  unto  God.     And  so  much  for  the  fourth 
head  proposed. 


LAW    DEATH,     GOSPEL-LIFE.  211 

V.  The  fifth  thii  g  in  the  method,  was  the  application,  which  we 
shall  essay  in  an  use  of  information,  examination,  lamentation,  and 
exhortation. 

Is  it  so,  that  being  dead  to  the  law,  in  point  of  justification,  is 
necessar}'-,  in  order  to  living  unto  God  in  point  of  sanctification  ? 
Then  for  information,  hence  we  may  see. 

That  the  doctrine  of  the  gospel  is  not  a  doctrine  of  licentiousness, 
or  carnal  liberty,  however  it  be  reproached  in  the  world  :  aijd  if  the 
preachers  thereof,  who  would  bring  off  people  from  the  la\7  of  works, 
and  from  their  self-righteousness,  be  reproached,  as  if  they  were  ene- 
mies to  holiness,  I  will  venture  to  say  it  with  confidence,  in  a  place 
where  falsehood  should  be  an  abomination,  that  it  is  a  vile  slander ; 
for  whatever  sinful  weakness  and  imperfection  may  cleave  to  the 
preaching  or  practice  of  these,  who  desire  to  publish  this  gospel-doc- 
trine, yet  the  Lord  God  of  gods  is  witness;  yea,  the  Lord  God  of  gods 
knows,  and  all  Israel  may  know,  and  all  whose  eyes  God  enlightens 
shall  know,  that  this  doctrine  of  dying  to  the  law,  in  point  of  jus- 
tification, is  a  doctrine  according  to  godliness,  and  the  very  means 
of  holiness  itself,  and  of  living  unto  God :  if  this  be  Antinomi- 
anism,  I  am  content  to  be  called  an  Antinomian.*  But,  we  sefi 
who  are  indeed  Antinomians,  and  enemies  to  the  law  and  holiness 
even  all  those  who  oppose  this  doctrine,  whereby  we  give  the  ia^ 
all  the  honour  imaginable;  Do  we  make  void  the  law  througL 
faith :  God  forbid :  yea,  we  establish  the  law  :  as  a  covenant  we 
establish  it,  .while  we  preach  Christ  as  our  righteousness  for  justi- 
fication :  and  as  a  rule  of  holiness  we  establish  it,  while  we  preach 
Christ  as  our  strength  for  sanctification  of  heart  and  life :  and  they 
tliat  do  not  thus  honour  the  law,  do  but  disgrace  and  dishonour  it, 
and  are  truly  Antinomians,  i.  e.  enemies  to  the  law.  And  if  this 
be  called  a  new  scheme  of  doctrine  by  way  of  reproach,  though  i 
confess  it  is  a  new  covenant  scheme,  in  opposition  to  that  of  the  old, 
yet  I  will  grant  to  no  man  that  it  is  new  otherwise ;  seeing  it  is  not 
only  as  old  as  Paul  here,  but  as  old  as  the  first  publication  of  tbe 

*  The  rise  and  ground  of  this  injurious  accusation  may  in  some  measure  be  ac- 
counted for,  from  the  fact  that  a  legal  scheme  of  doctrine  had,  by  tliis  time,  spread 
itself  abroad,  and  diffused  its  dangerous  and  pernicious  intiuence  and  direful 
effects,  among  the  clergy,  both  in  England  and  in  Scotland.  This  paved  the  way 
for  exhibiting  the  charge  of  Anfinomianism  against  all  those  ministers  who  adhered 
to,  and  assiduoasly  taught  the  doctrine  of  grace ;  especially  those  who  maintained 
the  absolute  freedom  of  the  covenant  of  grace;  the  unlimited  grant  that  God  hath 
made  of  Christ,  and  salvation  ivith  him  to  mankind;  the  necessity  of  becoming  dea  I 
to  the  law  as  a  covenant,  and,  of  faith  to  apprehend  and  appropriate  Christ,  and 
his  rigl^eousness  for  salvation. 


212  LAW-DEATH,     GOSPEL-LIFE. 

covenant  of  grace  in  paradise ;  so  that  we  see  where  it  is,  that  the 

reproach  of  a  new  scheme  should  be  lodged, 1  would  have  re- 

proachers  to  mind  what  Paul  says  of  this  doctrine  of  his,  Gal.  i.  8, 
"  Though  we,  or  an  angel  from  heaven,  preach  any  other  gospel 
unto  you  than  that  which  we  have  preached  unto  you,  let  him  be 
accursed."  Here  is  the  doom  of  such  as  preach  another  gospel, 
which  yet,  says  the  apostle,  is  not  another ;  but  there  are  some  that 
trouble  the  Lord's  people,  and  would  pervert  the  gospel  of  Christ. 
To  be  dead  to  the  law,  is  not  to  turn  a  loose  Antinomian ;  it  is  to 
live  unto  God. 

Hence  see  the  reason  why  the  devil  opposes  the  doctrine 
of  grace  so  much,  and  cares  not  though  the  law,  as  a  covenant,  be 
never  so  much  preached  up,  because  it  is  the  gospel -doctrine  that 
tends  only  to  true  godliness,  while  the  law  and  legal  doctrine  tends 
to  keep  men  strangers  to  the  life  of  God.  The  devil  cares  not  how 
much  you  be  in  duties,  providing  you  keep  oif  from  Christ,  who  is 
the  end  of  the  law  for  righteousness ;  for  when  he  knows  you 
would  be  holy  also  :  but  he  is  an  unholy  devil ;  and  therefore  he 
opposes  the  gospel,  and  its  doctrine.  The  devil  knows  that  he  hath 
fast  hold  of  you,  so  long  as  you  cleave  to  the  law  ;  but  that  he  hath 
lost  you,  if  once  you  have  laid  hold  on  Christ :  for,  if  once  you  get 
Christ  for  justification,  as  having  fulfilled  the  righteousness  of  the 
law  for  you,  then  you  will  also  get  him  for  sanctifi cation,  to  fulfil 
the  righteousness  of  the  law  in  you.  The  devil  knows,  that  though 
in  seeming  holiness  you  should  be  transformed  to  an  angel  of  light, 
like  himself,  yet  you  lie  under  the  heavy  vengeance  of  God,  and 
curse  of  the  law,  and  under  the  power  of  sin  too,  so  long  as  you  are 
under  the  law.     Therefore, 

Hence  see  the  reason  why  the  most  part  of  the  world  are  living 
to  sin,  living  to  self,  living  to  the  world,  living  to  the  devil ;  Why? 
because  they  are  not  dead  to  the  law.  They  only  that  are  dead  to 
the  law,  do  live  unto  God ;  and  surely  then,  they  that  are  alive  to 
the  law,  and  not  dead  to  it,  they  are  living  to  the  devil.  No  man 
that  is  alive  to  the  law,  can  be  a  holy  man :  nay,  what  is  the  reason 
of  all  the  ungodliness  and  unrigliteousness,  all  the  profanity  and 
wickedness  of  the  generation!  Why?  people  are  strangers  to 
Christ,  and  are  still  under  the  power,  the  irritating  power  of  the  law, 
which  is  the  strength  of  sin.  The  world  is  crying  up  morality,  as 
if  the  preachers  of  Christ  and  his  righteousness  were  enemies  to 
the  moral  law,  as  a  rule  of  holiness  ;  and  behold,  in  the  righteous 
judgment  of  God,  there  was  never  a  generation  left  to  greater 
immoralities  than  the  present ;  a  just  punishment  of  men's  despi- 


LAW-DEATH,     GOSPEL-LIFE.  213 

sing  Clirist,  and  his  law-biding  righteousness,  through  the  faith 
whereof  only  true  holiness,  and  conformity  to  the  law  can  be 
attained.  O  when  the  believer  comes  to  see  by  faith,  that  he  hath 
nothing  to  do  with  the  law  as  a  covenant,  this  makes  him  delight 
in  the  law  of  God,  as  a  rule  of  holiness  ;  when  he  sees  he  hath  not 
a  farthing  of  debt  to  pay,  either  to  the  precept,  or  threatening  of 
the  law  as  a  covenant,  because  that  debt  was  paid  by  Christ's  obe- 
dience to  the  death,  this  makes  him  find  himself  under  the  most 
grateful  obligations  to  serve  the  Lord,  in  obedience  to  his  law,  as 
a  rule ;  yea,  under  greater  obligation  than  ever  Adam  was  in  the 
state  of  innocency :  but  the  rest  of  the  world,  that  are  utter 
strangers  to  this  freedom,  they  are  in  bondage  to  the  law,  and  so  in 
bondage  to  their  lusts. 

Hence  we  may  see  the  necessity  of  a  law- work  of  conviction 
and  humiliation,  and  how  much  of  it  is  necessary,  even  as  much  as 
will  render  the  person  dead  to  the  law,  that  he  may  live  unto  God. 
So  much  conviction  is  necessary,  as  will  unbottom  the  man  from 
the  covenant  of  works,  and  make  him  disclaim  his  own  righteous- 
ness, and  make  him  cry  out.  Unclean,  unclean;  guilty,  guilty; 
that  thus  his  self-confidence  may  be  killed,  and  he,  through  the  law, 
may  be  dead  to  the  law,  and  may  come  under  the  covert  of  the 
blood  of  the  Lamb,  under  the  covert  of  the  righteousness  of  Christ 
for  justification  ;  that,  being  dead  to  the  law,  he  may  live  unto  God. 
While  men  are  without  this  law- work,  rendering  them  dead  to  the 
law,  they  are  as  best  but  establishing  a  rigliteousness  of  their  own, 
which  will  keep  them  out  of  heaven,  as  much  as  their  sins  will  do. 
And  this  makes  the  gate  of  heaven  indeed  to  be  a  strait  gate, 
because  many  seek  to  enter  in,  in  a  legal  way,  "  and  shall  not  be 
able,"  Luke  xiii.  24 ;  and  this  makes  the  way  broad  that  leads 
unto  hell,  so  broad,  that  it  lets  in  all  that  are  out  of  Christ,  but  the 
openly  wicked,  and  the  self-righteous.  There  is  but  one  way  to 
heaven,  and  that  is  Christ :  but  there  are  many  ways  to  hell : 
especially  these  two ;  some  walk  in  a  more  cleanly  way  of  self- 
righteousness,  and  others  in  a  more  dirty  way  of  open  wickedness ; 
but  both  meet  together  at  the  end  of  the  way,  and  that  is  the  centre 
of  damnation.  O  what  need,  then,  is  there  of  a  law-work, 
to  convince  the  wicked  of  their  sins,  and  the  self-righteous  of 
their  need  of  a  better  righteousness,  that,  being  dead  to  the  law, 
they  may  live  unto  God. 

Hence  we  may  see  whence  it  is,  that  believers  live  so  little  to 
God,  and  are  so  untender,  and  unholy :  it  flows  from  this,  that 
they  are  not  perfectly  dead  to  the  law,  nor  perfectly  freed  from  it. 


214  LAW-DEATH,      GOSPEL-LIFE. 

much  of  a  legal  spirit  remains ;  the  more  that  takes  place,  the 
more  unholy  they  are.  Though  they  have  shaken  off,  in  conver 
sion,  the  authority  of  the  covenant  of  works  as  a  prince,  which  is 
great  matter ;  yet  they  are  many  times  under  the  authority 
thereof  as  an  usurper,  and  by  reason  of  the  old  legal  nature,  which 
is  but  partly  renewed  in  time ;  and  hence  the  voice  of  the  law 
speaks  many  times  in  the  believer's  conscience,  and  he  is  terrified 
at  the  voice  of  it ;  for  it  presumes  to  curse  him,  and  to  desire  him 
to  do,  or  else  be  damned ;  and  so  it  weakens  his  hands,  and  makes 
him  think  God  is  a  hard  master :  whereas  the  voice  of  the  gospel 
in  his  conscience,  is  the  still,  calm  voice,  sweetly  entreating,  and 
alluring  the  heart  to  its  obedience,  and  conveying  a  secret  strength 
to  obey,  and  making  the  soul  to  delight  in  the  Lord's  way;  "Draw 
me,  we  will  run  after  thee,"  Song  i.  4.  But  what  should  the  be- 
liever do,  when  the  law  comes  to  charge  him,  and  command  him 
to  obey  upon  pain  of  death,  or  to  curse  him  for  his  disobedience  ? 
Why,  he  may  even  say  in  the  words  of  Luther,  who,  upon  the 
point  of  justification,  was  as  sound  as  any  since  his  day ;  "O  law, 
Christ  is  my  righteousness,  my  treasure,  and  my  work ;  I  confess, 
0  law,  that  I  am  neither  godly  nor  righteous,  but  yet  this  I  am 
sure  of,  that  he  is  godly  and  righteous  for  me."  His  obedience 
answered  both  the  godliness  required  in  the  first  table  of  the  law, 
and  the  righteousness  required  in  the  second  table.  The  believer 
may  say  to  the  law,  0  law,  I  am  dead  to  thee,  and  married  to 
another  Husband,  even  Jesus  Christ ;  and  therefore,  cannot  bring 
forth  any  children,  any  fruit,  any  acts  of  obedience  to  thy  threaten- 
ing commands :  but,  behold,  I  run  to  my  sweet  Husband,  who  hath 
sugared  and  sweetened  the  law,  with  a  gospel-dress  and  form ; 
which,  giving  strength  to  obey,  and  shewing  the  believer's  freedom 
from  the  wrath  of  God,  encourages  the  believer,  as  our  Confession 
of  Faith  speaks,  being  free  from  the  curse  of  the  moral  law,  and 
delivered  from  everlasting  damnation,  to  yield  obedience  to  God; 
not  out  of  slavish  fear,  but  a  child-like  love,  and  a  willing  mind. 

Hence  see  how  it  is,  that  holiness  is  necessary  to  salvation  ;  why, 
it  is  the  very  life  of  the  justified  man,  being  dead  to  the  law,  to 
live  unto  God  :  he  is  not  holy  that  he  may  be  justified,  but  justified 
that  he  may  be  holy.  I  do  not  here  meddle  with  the  question. 
Whether  regeneration  or  justification  be  first  in  order  of  nature  ? 
For  I  am  speaking  mainly,  not  of  habitual  holiness,  or  the  first 
habit  of  grace,  but  of  actual  holiness  ;  whether  internal  in  the  ex- 
ercise of  grace,  or  external  in  the  performance  of  duty.  Thus 
holiness,  I  say,  is  necessary  to  salvation,  as  being  the  native,  neces- 


LAW-DEATH,      GOSPEL-LIFE,  215 

sary,  and  inseparable  fruit  of  justification,  or  dying  to  the  law ;  it 
is  the  justified  man's  way  of  living,  or  walking  towards  heaven. 
They  that  turn  the  grace  of  God  into  wantonness,  they  pervert  the 
right  end  of  grace,  which  teacheth  us  to  deny  ungodliness,  and 
worldly  lusts :  c.nd  they  that  give  up  with  the  law  as  a  rule  of  ho- 
liness, because  they  are,  or  think  they  are  delivered  from  the  law, 
as  a  covenant  of  works,  they  pervert  the  very  end  of  that  freedom, 
which  is  that  they  may  live  unto  God :  and  no  doubt,  many  among 
believers  themselves  are  in  danger  of  this  sin  :  for  1  know  no  sin, 
but  a  believer  is  liable  to  it,  if  he  be  lelt  to  himself;  and  because 
many  of  them  abuse  grace,  therefore  God  keeps  tbe  law-spur  at 
their  side ;  for  it  is  with  many,  as  with  dull  lazy  horses,  so  long  as 
the  spur  is  in  their  side,  they  ride  quickly ;   but  when  that  is  re- 
moved, they  become  dull  and  heavy,  and  are  ready  to  stand  still : 
so,  while  the  law  exacted  rigid  obedience,  and  threatened  damna- 
tion and  hell,  they  were  diligent,  and  durst  not  neglect  a  duty  ; 
they  were  tender  in  their  walk :   but  now,  being  delivered  from 
this  spur,  that  was  daily  pricking  their  sides,  and  seeing  that  Christ 
hath  satisfied  the  law,  which  now  can  neither  justify,  nor  condemn 
them,  they  imagine  they  have  no  more  to  fear ;  and  so  they  sin  the 
more,  and  live  securely,  instead  of  living  soberly,  righteously,  and 
godly.     This  is  a  turning  the  grace  of  God  into  wantonness,  and  a 
perverting  of  the  very  end  of  grace  :   and  if  any  child  of  God  here 
be  guilty,  remember,  that  your  heavenly  Father  will  not  let  you 
pass  unpunished ;  though  he  pardon  your  sins,  yet  he  will   take 
vengeance  on  your  inventions.     It  is  to  prevent  this  wantonness  in 
some,  that  the  spur  is  kept  long  in  their  side  ;    and  they  are  kept 
many  days  and  years,  perhaps,  under  many  legal  shakiugs,  fears, 
doubts,  and  tremblings,  attaining  to  very  little  of  any  cheerful 
gospel-obedience ;   for  the  law  cannot  work  that.     And  this  leads 
me  to  another  inference. 

Hence,  from  this  doctrine,  we  may  see,  that  the  law  can  neither 
justify,  nor  sanctify  a  sinner :  it  cannot  justify  him,  for  he  must  be 
dead  to  it  in  point  of  justification ;  it  cannot  sanctify  him,  for  he 
never  lives  unto  God,  till  he  be  dead  to  the  law.  On  the  one 
hand,  By  the  deeds  of  the  law,  no  flesh  living  can  be  justified 
Why  ?  Because  you  are  dead  in  sin  by  nature,  and  can  do  nothing 
that  the  law  requires,  in  the  way  that  it  requires  it ;  and  thougli 
you  would  do  any  thing,  yet  your  doing  is  imperfect ;  but  the  law 
requires  perfection :  yea,  though  you  could  obey  the  law  perfectly 
tor  the  time  to  come,  that  will  not  make  amends  for  former  faults ; 
there  must  be  satisfaction ;   yea,  suppose  it  were  possible  that  you 


f>"'(3  LAW-DEATH,      GOSPEL-LIFE. 

could  do  all  this,  and  that  from  your  cradle  to  your  grave  you 
never  sinned ;  and  were  as  free  from  original  sin,  and  had  as  good, 
a  nature  as  ever  Pelagius  thought  any  had,  and  strength  to  keep 
the  law,  and  did  actually  keep  it  perfectly  from  your  youth  up ;  yet 
the  law  of  works  is  broken  in  Adam ;  in  him  we  all  sinned,  and 
that  one  sin  is  enough  to  damn  the  whole  world,  and  would  do  so, 

if   Christ  did  not  redeem  from  the  guilt  thereof. On  the  other 

hand,  the  law  cannot  sanctify  any,  it  works  wrath ;  and  when  the 
commandment  comes,  sin  revives  :  it  is  the  ministration  of  death 
every  way,  as  I  said  before.  But  here  a  question  may  be  moved. 
If  the  law  can  neither  justify  nor  sanctify,  what  use  is  it  for  ?  We 
may  answer.  It  is  for  many  noble  uses,  both  to  the  regenerate  and 
UQregenerate.  To  the  unregenerate,  it  is  of  use  to  conviction  of 
sin  ;  to  break  up  the  fallow-ground  of  the  heart ;  to  be  a  school- 
master to  lead  to  Christ,  by  convincing  him  of  his  absolute  need 
of  a  Surety,  and  of  his  undone  state  without  Christ, — And  to  the 
regenerate,  it  is  of  use  to  make  them  highly  esteem  Christ,  whose 
righteousness  answers  the  law  in  its  commands  and  threatenings 
both  ;  and  it  serves  to  give  him  a  daily  conviction  of  sin,  that  the 
man  may  more  and  more  prize  the  pardon  of  sin,  and  seek  daily 
unto  the  Lord,  for  pardoning  and  sanctifying  grace  :  also  to  let  him 
see  the  intrinsical  demerit  of  sin,  while  he  sees  hell  threatened 
against  it  in  that  covenant ;  and  thereupon  may  fear  to  offend  that 
God,  who  is  a  consuming  fire,  but  rather  that  he  may  worship  him 
with  reverence  and  godly  fear :  not  with  a  slavish  fear,  that  he 
shall  be  sent  to  hell,  which  is  impossible ;  that  is  not  his  duty ;  he 
may  have  the  over-awing  fear  and  apprehension  of  hell,  but  should 
not  have  a  slavish  fear  of  it :  this  fear  of  it  he  should  not  have,  but 
the  faith  of  it  he  ought  to  have,  and  many  times  needs  to  have  it, 
to  terrify  him  from  sin,  which  of  its  own  nature,  leads  to  destruc- 
tion ;  as  a  man  that  is  bound  with  a  great  chain  to  a  stake  on  the 
top  of  a  high  tower,  though  he  cannot  but  know,  that  by  reason  of 
the  chain,  he  is  sure  enough ;  yet  when  he  looks  over  the  battle- 
ment, and  sees  the  dreadful  precipice,  it  fears  him  from  going  near 
the  edge  of  the  battlement.  It  is  certain,  that  believers,  when  they 
know  not  that  they  are  under  grace,  may  unwarrantably  apply  to 
themselves  the  sentence  of  the  law ;  unwarrantably,  I  say,  because 
there  is  no  condemnation  to  them  that  are  in  Christ ;  yet  God  may, 
for  holy  ends,  suffer  his  conscience  to  be  troubled  with  the  fear  of 
condemnation,  that  being  humbled,  he  may  make  the  more  use  of 
Christ  for  righteousness  and  strength.  In  a  word,  the  commands 
of  the  law,  not  formally  as  a  covenant,  but  materially  as  a  rule  of 


LAW-DEATH,      G  O  S  P  E  L  -  L  I  F  E.  .  217 

life,  serve  to  be  an  active  directory  for  his  walk ;  and  whoevei 
walks  according  to  this  rule,  peace  be  on  them,  and  on  all  the 
Israel  of  God.  Thus  it  is  of  manifold  use,  though  it  can  neither 
justify  nor  sanctify,  which  only  the  grace  of  the  gospel  can  do. 

Hence  see  what  a  mystery  to  the  world  religion  is,  and  the  dif- 
ference betwixt  God's  judgment  and  man's :  man  thinks,  to  be 
dead  to  the  law,  is  the  way  to  live  in  sin;  but  God's  word  tells 
us.  That  to  be  dead  to  the  law,  is  the  way  to  live  unto  God.  Why  ? 
here  is  a  mystery,  a  holy  riddle;  and  we  are  decrying  holiness, 
when  we  preach  in  this  apostolical  strain?  God  forbid  ;  nay,  we 
declare  unto  you,  in  the  name  of  God,  that  the  way  to  be  truly 
holy,  is  to  quit  with  your  false  legal  holiness  ;  the  way  to  be  truly 
righteous,  is  to  quit  your  legal  righteousness;  yea,  I  tell  you,  man, 
that  even  in  point  of  sanctification,  Except  your  righteousness  ex- 
ceed the  righteousness  of  the  Scribes  and  Pharisees,  you  shall  not  en- 
ter into  the  kingdom  of  God:  and  you  know,  they  made  long  prayers, 
they  fasted  twice  a  week,  and  gave  alms  of  all  that  they  possessed ; 
and  some  of  them  were,  touching  the  law,  blameless,  and  could  say, 
All  these  things  have  I  done  from  my  youth  up ;  and  yet  I  say. 
Unless  your  holiness  exceed  their  holiness,  you  shall  never  enter 
into  the  kingdom  of  God  :  and,  till  your  unrighteous  righteousness, 
and  unholy  holiness,  be  cried  down  in  your  heart,  and  the  perfect 
righteousness  of  Christ  cried  up,  true  holiness  you  shall  never  have. 
Was  Christ  a  friend  to  publicans  and  harlots  ?  or,  did  he  ap- 
prove of  their  sins,  when  he  said,  to  these  Pharisees,  "  Publicans 
and  the  harlots  go  into  the  kingdom  of  God  before  you  !"  Matt. 
xxi.  31.  O  beware  of  sach  blasphemous  thoughts  of  a  holy  Jesus; 
nay,  so  far  from  that,  that  we  may  hence  gather  his  abhorrence  of 
their  sins ;  only  he  would  give  us  to  know,  that  if  sin  keep  them 
out  of  heaven,  as  much  and  more  will  self-righteousness  keep  out 
the  Pharisee,  who  must  be  rid  of  his  righteousness,  as  well  as  his 

sins,  before  he  get  there. O  but  religion  is  a  mystery  !  to  be 

dead  to  the  law,  in  order  to  live  unto  God. 

Hence  we  may  see  the  miserable  state  of  these  that  are  alive,  and 
the  happy  state  of  these  that  are  dead  to  the  law.  Their  state  is 
miserable  who  are  alive  to  the  law ;  for,  though  they  have  a  name  to 
live,  yet  they  are  dead  ;  legally  dead,  bound  over  to  the  wrath  of 
God,  and  under  the  curse  of  the  law  ;  spiritually  dead  in  sin,  hav- 
ing no  holiness,  no  godliness,  acceptable  to  God  through  Jesus 
Christ,  If  they  be  any  way  awakened,  and  seeking  life  by  the 
law,  and  the  works  thereof,  what  a  madness  is  this  to  seek  the  living 
among  the  dead  ?    or  to  seek  help  where  it  cannot  be  had  ?     God 


218  LAW-DEATH,     GOSPEL-LIFE. 

hatli  laid  all  our  help  upon   Christ ;  and  it  is  impossible  to  find 

justification  or  sanctification  any  where  else. But  on  the  otlier 

liand,  their  state  is  happy  who  are  dead  to  the  law;  for  though  they 
be  dead,  yet  they  live ;  they  live  a  life  of  justification,  and  a  life 
of  sanctification  thereupon ;  being  dead  to  the  law,  they  live  unto 
God.  O  what  a  mercy  is  it,  if  God  hath  awakened  your  conscien- 
ces, convinced  you  of  sin  and  self-righteousness,  and  brought  you 
off  from  the  law !  You  see  your  extreme  guilt,  vileness,  baseness, 
and  wickedness  ;  and  it  may  be  are  groaning  under  the  sense  there- 
of :  but  God  may  have  a  glorious  design  in  this,  to  bring  you  more 
and  more  off  from  the  law,  and  from  any  confidence  in  the  flesh, 
that  you  may  build  upon  a  better  foundation,  and  be  married  to  a 
better  husband,  even  to  Jesus  Christ,  that  you  may  bring  forth 
fruit  unto  God. 

Hence  see  the  malignity  of  a  legal  spirit :  if  we  must  be  dead 
to  the  law,  that  we  may  live  unto  God  :  then  a  legal  spirit  and  tem- 
per must  be  a  wicked  and  ungodly  spirit :  it  is  an  ignorant  spirit; 
if  they  were  not  ignorant  of  God's  righteousness,  they  would  never 
establish  a  righteousness  of  their  own  :  but  they  are  ignorant  of  the 
perfection  of  his  law,  the  error  of  his  justice,  the  severity  of  his  tribu- 
nal, and  of  their  own  natural  weakness  and  wickedness,  otherwise, 
they  would  not  dare  to  make  any  thing  a  ground  of  their  acceptance 
■with  God,  except  the  blood  and  righteousness  of  his  Son.  It  is  a 
proud  spirit,  that  will  not  let  grace  be  exalted,  but  puts  self  in  the 
throne  of  Christ,  and  his  righteousness.  It  is  a  filthy  and  abomi- 
nable spirit,  and  pollutes  the  man  more  and  more ;  and  God  ab- 
hors it,  as  that  which  contradicts  his  most  glorious  plot.  And  it  is 
a  damning  spirit,  if  it  be  not  removed ;  For  the  wicked  shall  be 
turned  into  hell :  and  this  man  continues  wicked  still,  even  under 
the  pretence  of  holiness ;  he  is  wicked  and  ungodly  still,  for  he 
lives  to  himself,  but  not  to  God ;  for  it  is  only  these  that  are  dead 
to  the  law,  who  live  unto  God. 

Use  second.  Of  examination.  Try  your  state  then,  man,  woman : 
you  should  try  after,  as  well  as  before  a  communion :  and  there 
are  two  things  you  should  try  here,  1.  "Whether  you  be  dead  to  the 
law  in  point  of  justification  ?  2.  Whether  you  be  living  to  the 
law,  or  living  to  God,  in  point  of  sanctification  ?  Two  as  neces- 
sary points  as  are  in  all  divinity,  and  such  as  are  of  the  utmost 
concern  in  time,  and  through  eternity. 

First,  Try  whether  you  be  dead  to  the  law  in  point  of  justifica- 
tion. I  might  here  give  you  marks  of  these  that  ar6  alive  to  the 
law,  and  then  marks  of  these  that  are  dead  to  the  law  ;  but  seeing 


LAW-DEATH,     aOSPEL-LIFE.  219 

these  will  coincide,  I  join  them  together.  I  shall  not  multiply 
evidences  ;  but  you  may  try  by  these  following. 

The  man  that  is  dead  to  the  law,  hath  got  a  sight  of  holiness  in 
the  glass  of  the  law,  and  of  his  natural  legal  temper.  Some  think 
they  have  a  good  heart  to  God,  and  they  can  do  so  and  so ;  but  the 
believer  dead  to  the  law,  he  sees  his  heart,  the  worst  piece  in  or 
about  him  ;  and  that  he  cannot  believe,  he  cannot  repent,  he  cannot 
mortify  sin ;  corruption  is  like  the  giants  of  Anak.  The  man  sees 
he  is  vile,  with  Job :  Behold  I  am  vile  !  Vile  in  every  duty  ;  in 
praying,  communicating  ;  Behold  I  am  vile !    He  sees  himself,  and 

he  sees  his  own  legal  temper. The  man  that  is  alive  to  the  law, 

never  sees  his  legal  temper,  nor  his  strong  inclination  to  self-right- 
eousness ;  the  believer  sees  and  finds  something  of  this,  even  after 
he  is  made  a  gospel-saint ;  but  the  Legalists  never  see  it.  What, 
say  they,  would  you  have  us  Papists  ?  Blessed  be  God,  we  are  bet- 
ter instructed ;  we  have  no  merit,  our  righteousness  is  rags  :  and 
yet,  after  all,  there  is  a  secret  trusting  in  their  own  righteousness. 

Hath  it  ever  been  one  exercise  to  you,  how  to  be  rid  of  your 

sins  ?   and  another,  how  to  be  rid  of  your  righteousness  ? 

The  man  that  is  dead  to  the  law,  is  tired  and  wearied  out  of  it. 
Perhaps  he  hath  been  convinced  of  sin ;  and  thereupon  falling  to 
the  law,  to  this  and  the  other  duty ;  O  I  deserve  hell,  for  my  sin  is 
great ;  well,  he  endeavours  to  make  amends,  and  to  find  peace ; 
and  so  he  runs  to  prayer  and  preaching,  thinking  he  will  get 
peace ;  he  repents,  he  resolves ;  and  wo  to  the  man  that  finds  all 

his    peace   there  without   going  further. But,  behold,  the  man 

whom  God  shews  mercy  to,  he  goes  on  in  these  duties,  but  finds  no 
peace,  no  rest,  no  satisfaction ;  he  is  tired  out  of  it :  his  soul  siulcs 
with  discouragement,  and  languishes  and  hangs  down  the  head : 

and  God  thus  unbottoms  the  man  of  himself. Whereas,  he  that 

is  alive  to  the  law,  he  that  takes  up  his  rest  and  comfort  in  liis 
duty ;  he  hath  the  fear  of  wrath  to  come,  and  then  he  runs  to 
duty ;  the  duty  gives  him  ease ;  he  is  relieved ;  all  is  well :  as  a 
husband  comforts  his  distressed  wife,  so  obedience  to  the  law  com- 
forts him,  and  the  law  heals  him :  it  is  the  law  that  throws  him 
dt)wn,  and  it  is  the  law  that  raises  him  up  again.  But  the  man 
that  is  dead  to  the  law,  though  the  law  terrify,  yet  it  is  not  the  law 
that  satisfies  him  again. 

The  man  that  is  dead  to  the  law,  he  knows  what  it  is  to  act  from 
Christ,  as  his  principle  ;  and  to  him,  as  his  end :  he  knows  what  it 
is  to  perform  duty  from  a  borrowed  strength.  The  Legalist  may 
indeed  speak  soundly,  and  say,  He  can  do  nothing  of  himself  with- 


220  LAW-DEATH,     GOSPEL-LIFE. 

out  Christ ;  and  yet  he  reads,  prays,  preaches,  hears,  communicates, 
and  does  all,  as  if  he  had  the  power  in  his  own  hand.  Let  a  man 
have  never  such  an  orthordox  head,  if  he  be  not  a  believer  in 
Christ  *  *  *  he  knows  not  his  own  weakness ;  he  looks  not 
up  for  immediate  influences.  And  as  self  is  his  principle,  so  to 
self  he  acts  as  his  end ;  as  he  that  is  joined  to  Christ  brings  fortli 
children,  or  fruit  unto  Christ ;  so  he  that  is  joined  to  the  law, 
brings  forth  children  to  the  law :  he  does  duty,  it  may  be,  to  hush 
the  clamors  of  conscience,  and  give  it  ease ;  to  keep  himself 
out  of  hell,  for  he  hath  no  will  to  be  damned ;  and  for  the  like 

ends. The  believer  being  dead  to  the  law,  cannot  perform  duty, 

bxit  by  borrowed  strength  ;  he  can  do  nothing  till  a  gale  of  the 
Spirit  come ;  he  cannot  bring  forth  children,  till  the  Spirit  of  God 
beget  them  in  his  soul ;  no,  no ;  every  act  of  grace  flows  from  a 
creating  power:  and  when  he  acts,  the  love  of  Christ  especially, 
and  desire  of  communion  and  fellowship  with  God  constrains  him ; 
and  the  glory  of  God  in  Christ  is  his  great  end. 

The  believer,  that  is  dead  to  the  law,  he  hath  vilifying  thoughts 
of  all  he  does;  the  Legalist  over- values  his  duties;  Wherefore 
have  we  fasted,  and  thou  hast  not  seen  ?  Wherefore  have  we 
prayed,  and  thou  hast  not  heard  ?  They  challenge  God  as  he  were 
unjust,  for  not  giving  them  what  they  merit:  God,  I  thank  thee, 
said  the  Pharisee,  I  am  not  as  other  men :  it  was  like  a  proud 
boasting  of  what  he  had  done.  But  let  the  believer  spend  days 
and  nights  in  prayer,  and  that  with  much  liberty  and  enlargement, 
yet  the  issue  of  the  work  is,  O  my  righteousness  is  filthy  rags,  W  o 
to  me.  If  I  be  not  found  in  Christ,  for  my  best  duties  deserve 
damnation ;  I  find  my  praying,  my  worshipping,  ray  communica- 
ting full  of  atheism,  unbelief,  formality,  and  hypocrisy. — The 
Legalist  overrates  his  duties  :  he  thinks  more  of  what  he  hath  done, 
than  of  what  Christ  hath  done ;  and  more  of  his  praying  on  earth 
than  of  Christ's  pleading  in  heaven  :  he  thinks  more  of  _  his  tears 
than  of  Christ's  blood :  he  is  proud  of  his  humility,  and  never  duly 
humbled. 

The  believer  that  is  dead  to  the  law,  so  far  as  he  is  dead  thereto, 
his  complaints  and  his  comforts  move  in  a  gospel-channel.  The 
Legalist  will  complain  more  for  want  of  holiness,  than  for  want  of 
Christ ;  seeing  he  hath  taken  up  with  a  self-righteousness,  it  is  his 
all,  it  is  his  happiness,  it  is  his  husband,  it  is  his  God ;  and  when 
it  is  wanting,  he  cannot  but  be  troubled.  But  the  language  of  the 
man  dead  to  the  law  is,  O  for  Christ !  0  for  a  day  of  power !  O  to 
be  wrapt  up  in  the  covenant  of  grace,  to  get  tin.  omnipotent  power, 


LAW-DEATH,      GOSPEL-LIFE.  221 

» 
determining  me  to  comply  with   the   gospel- offer  1     His    comforts 

move  in  a  gospel-channel. But  the  Legalist  finds  comfort  in 

law-works,  even  in  all  his  extremities  in  time :  In  the  prospect  of 
trouble,  what  comforts  him  ?  Even  this,  that  he  hath  done  many 
good  duties ;  he  wraps  up  himself  in  a  garment  of  his  own  weaving. 
Upon  challenges  of  conscience,  what  comforts  him,  and  gives  him 
peace?  He  even  covers  himself  with  the  same  robe.  In  the 
prospect  of  judgment,  what  comforts  him,  and  gives  him  peace? 
Why,  he  hopes  God  will  be  merciful  to  him,  because  he  hath  had 
a  good  profession,  and  said  many  good  prayers,  and  done  many 
good  duties.  But,  0  sorry  peace-maker.  The  only  thing  that 
gives  a  believer  peace  and  ease,  in  these  cases,  is  the  law-biding 
righteousness  of  Christ,  under  which  he  desires  to  shroud  himself : 
he  flees  to  the  blood  of  Christ,  saying,  O  I  am  undone,  unless  iny 
soul  be  wrapped  up  in  the  mantle  of  Christ's  perfect  righteousness  ; 
I  desire  to  be  found  in  him :  upon  this  righteousness  of  Jesus  do  I 

venture  my  soul ;  I  have  no  shift  but  this. The  Legalist,  I 

said,  comforts  himself  in  all  his  extremities  with  the  law,  till  the 
extremity  come,  and  then  he  finds  himself  cheated,  miserably  de- 
ceived :  and  hence,  O  what  a  mercy  is  it,  that  the  Lord  drains  a 
man  of  his  legal  comfort,  that  he  may  unhinge  him  off  the  law,  and 
off  his  self-confidence  !  Oft-times,  when  God  is  bringing  him  his 
elect,  he  makes  all  the  common  work  they  had  before  to  disappear. 
It  may  be  they  had  a  profession,  were  morally  serious,  they  had 
zeal,  prayed  with  life,  heard  with  affection  ;  but  behold  now,  all 
the  streams  of  common  influences  are  dried  up ;  the  poor  soul  finds 
he  cannot  pray,  he  cannot  shed  a  tear,  though  he  should  be  cast 
into  hell :  yea,  he  cannot  think  a  right  thought,  though  it  should 
bring  him  to  heaven ;  yea,  he  finds  his  heart  hardened  like  a  devil, 
and  his  mind  bemisted  with  the  darkness  of  hell. — Why  ?  this  is 
all  in  love  to  ii«iuce  him  to  relinquish  himself,  abandon  the  law 
as  a  covenant,  and  flee  in  unto  and  embrace  the  dear  Son  of  God. 

The  believer  that  is  dead  to  the  law,  is  content  to  have  his 
righteousness  tried,  and  compared  with  the  perfect  law.  As  Christ 
is  the  Lord  his  righteousness,  and  this  he  knows  is  sufficient  to  an- 
swer all  the  demands  ♦and  commands  of  the  law,  and  he  is  not 
ashamed  of  this  righteousness,  but  glories  in  it ;  so  as  to  the  works 
of  holiness,  whatever  shortcoming  he  is  sensible  of,  yet  he  is  con- 
tent to  be  tried  with  the  clearest  light.  Let  omnisciency  descend, 
and  make  a  critical  search ;  Search  me,  0  God,  and  see  if  there  e 
any  wicked  way  in  me ;  and  lead  me  in  the  way  everlasting.  I  do 
not   love  to  die  with  a  lie  in  my  right-hand :    let   all   the   inward 


222  LAW-DEATH,      GOSPEL-LIFE. 

corners  of  my  heart  be  laid  open  before  me :  I  am  satisfied  to 
know  if  I  have  a  lawful  husband,  or  not ;  if  Christ  be  my  husband, 
or  not :  he  is  content  to  be  tried. — But  the  Legalist,  the  man  that 
is  alive  to  the  law,  a  searching  sermon  is  uneasy  to  him  ;  a  gospel- 
sermon  he  cannot  abide ;  a  narrow  trial  he  cannot  endure ;  he 
thinks  that  the  minister  is  too  impartial  to  cast  us  all  to  hell ;  he 
hath  stolen  goods,  and  therefore  dreads  the  light.     Yea, 

The  man  that  is  dead  to  the  law  he  hath  got  a  soul-humbling 
sight,  and  saving  view  of  the  glory  of  Christ's  righteousness,  that 
made  him  quit  with  all  his  legal  rags  as  loss  and  dung ;  even  as  the 
stars  vanish  out  of  sight  when  the  sun  arises.  O  hath  Christ's 
glory  ever  shined  into  your  heart,  man,  woman,  and  made  you  see 
thousands  of  worlds  to  be  nothing  to  him  ;  thousands  of  righteous- 
nesses of  men  and  angels,  to  be  nothing  to  his  ?  Have  you  seen 
an  utter  impossibility  of  obtaining  God's  favour  by  any  righteous- 
ness of  yours  ?  and  such  a  sure  ground  of  obtaining  God's  favour 
here,  that  your  soul  hath  been  made  to  renounce  all  other  ways  of 
acceptance ;  and  to  see,  admire,  and  rejoice  in  the  glory  of  this 
way ;  and  to  approve  it,  as  a  device  worthy  of  God,  and  suitable 

to  you  ?     And  have  you  found  rest  here  ?     It  is  good. The 

Legalist  is  a  stranger  to  such  saving  views  of  the  glory  of  Christ, 
and  his  righteousness :  having  never  got  the  Spirit  of  wisdom  and 
revelation  in  the  knowledge  of  Christ. 

The  man  that  is  dead  to  the  law,  is  in  love  with  the  doctrine  of 
the  gospel ;  How  beautiful  upon  the  mountains,  to  them,  are  the 
feet  of  these  that  preach  the  glad-tidings  of  peace  !  Whereas  he 
that  is  alive  to  the  law,  he  always  suspects  the  doctrine  of  the  gos- 
pel, as  if  it  were  leading  him  away  from  the  law,  and  away 
from  holiness.  Here  is  a  mark  that  may  well  find  out  a  pharisaic 
generation ;  they  suspect  the  doctrine  of  Christ,  and  his  righteous- 
ness, as  if  it  were  a  doctrine  tending  to  licentiousness,  and  opposi- 
tion to  the  law,  a  sign  they  never  felt  the  power  of  the  gospel 
upon  their  hearts,  otherwise  they  would  feel  the  revelation  of 
the  righteousness  of  Christ,  from  faith  to  faith,  to  be  the  power 
of  God  to  their  salvation ;  they  would  find,  that  never  are  they 
so  much  disposed  to  holy  duties,  as  when  they  are  under  the 
influences  of  the  spirit  of  faith,  discovering  the  glory  of  Christ,  and 
his  righteousness,  to  them.  But  an  ignorant  generation,  that 
knows  not  the  power  and  virtue  of  the  gospel,  still  suspects  it  as 
contrary  to  the  law,  this  was  the  false  charge  against  Christ  of  old, 
and  against  Stephen,  Acts  vi.  18,  and  against  Paul,  from  which 
therefore  he  many  times  vindicates  himself.     See  Acts  xviii.  13. 


LAW-DEATH,     GOSPEL-LIFE.  223 

The  man  that  is  dead  to  the  law,  can,  in  some  measure,  put  a 
difference  betwixt  Christ  and  a  frame  : — whereas,  he  that  is  alive 
to  the  law,  can  never  distinguish  between  Christ  in  duty,  and  a 
frame  in  duty.  T  suppose  this  is  a  hard  question.  How  shall  we 
know  the  difference  betwixt  Christ  in  duty,  and  a  frame  in  duty  ? 
I  will  answer,  in  a  word,  The  man  that  hath  only  a  frame  in  duty, 
and  not  Christ  in  it,  he  is  only  pleased  with  his  frame,  his  tears, 
his  enlargements ;  he  makes  that  his  righteousness  ;  he  is  content 
with  that,  and  exalted  with  that ;  and  now  thinks  all  is  well :  but 
he  that  hath  Christ  in  duty,  and  not  a  frame  only,  he  is  ready  to 
cry,  O  I  would  have  Christ !  tears  will  not  do  the  turn ;  my  own 
heart  hath  deceived  me  a  thousand  times ;  I  find  my  tears  do  not 
wash  me,  my  frame  does  not  sanctify  me :  this  flowing  of  affection 
may  be  but  a  natural  thing  ;  it  will  not  do  ;  it  is  Christ  I  want ; 
nothing  but  his  blood  can  wash  me  :  nothing  but  this  blood  can 
pacify  his  conscience ;  nothing  but  some  views  of  Christ  can  give 
him  solid  quiet.  A  sweet  frame  may  indeed  be  the  chariot,  in 
which  Christ  may  ride  towards  the  soul ;  but  the  gospel  believer  is 
not  so  much  taken  up  with  the  chariot,  as  with  the  glorious  King 
that  rides  in  it. 

The  man  that  is  dead  to  the  law,  is  dead  to  sin  :  Sin  hath  not 
dominion  over  him :  because  he  is  not  under  the  law,  but  under 
grace.  The  views  of  Christ  are  of  a  transforming  nature  ;  Behold- 
ing his  glory,  we  are  changed.  It  is  true,  here  the  believer  fears 
most  of  all,  because  of  his  shortcoming  in  point  of  sanctification, 
and  mortification  of  sin,  becauss  he  finds  iniquity  prevailing 
against  him  :  and  how  is  it  true,  that  sin  hath  not  dominion  over 
him,  he  not  being  under  the  law,  but  under  grace !  Why,  sin  hath 
no  righteous  nor  lawful  dominion  over  believers  ;  the  first  husband 
is  dead,  and  they  are  married  to  Christ  the  second  husband  ;  and 
therefore  they  are  not  debtors  to  the  flesh  ;  though  still  the  flesh 
craves  them  to  obey  it,  yet  it  hath  no  just  power  so  to  do.  Sir  is 
deprived  of  its  just  authority,  and  Christ,  by  satisfying  the  law^, 
which  is  the  strength  of  sin,  hath  condemned  sin  in  the  flesh.  Sin 
hath  a  sort  of  right  to  reign  in  wicked  men,  and  these  that  are 
under  the  law ;  but  none  in  the  believer,  who  is  delivered  from  the 
law,  which  is  the  strength  of  sin.  Though  it  actually  exercise 
authority,  yet  it  is  but  an  usurped  authority  :  as  sin  hath  no  power 
nor  authority  to  condemn  the  soul  that  is  in  Christ ;  so  it  hath  no 
authority  to  reign ;  and  sin  shall  never  reign  unto  death  over  them, 
Rom.  V.  21.  And  the  believer  that  hath  cast  off"  the  authority  of 
sin  as  being  no  more  his  lawful  king,  may  complain  of  its  unjust 


224  LAW-DEATH,      GOSPEL-LIFE. 

oppression,  and  plead  with  a  righteous  God,  that  the  power  of  sin 
may  be  more  and  more  broken,  and  so  it  shall  be. — But  the  legalist, 
that  is  alive  to  the  law,  in  regard  that  he  is  both  under  the  com- 
manding and  condemning  power  of  the  law ;  he  is  also  under  the 
commanding  and  condemning  power  of  sin.  The  law  commands 
him,  and  he  obeys  it  as  his  lord ;  and  sin  commands  him  also, 
and  he  obeys  it  too,  and  makes  his  legal  duties  a  plaster  to 
cure  his  conscience  of  his  sin  :  like  Louis  XI.  of  France,  who 
would  swear  a  bloody  oath,  and  for  a  pardon  kiss  a  crucifix  ;  and 
swear  again,  and  then  kiss  it  over  again  ;  and  so  runs  the  round. 
However,  the  believer  is  delivered  from  the  power  of  the  law,  and 
the  power  of  sin  too  ;  having  cast  oS'  the  law  as  covenant,  and  find- 
ing nothing  to  satisfy  and  still  his  conscience,  but  the  blood  and 
righteousness  of  Christ,  that  satisfies  divine  justice  ;  as  in  this  way 
he  finds  rest  from  the  curse  of  the  law,  so  also  some  rest  from  the 
rule  and  dominion  of  sin  :  the  faith  of  God's  love  in  Christ,  does 
purify  his  heart,  and  kill  his  natural  enmity,  insomuch  that  he  can 
attest,  to  his  sweet  experience,  that  the  faith  of  the  love  of  God  in 
Christ,  is  so  far  from  leading  him  tp  licentiousness  of  life,  or  en- 
couraging laziness,  that  he  finds  it  the  hottest  fire  in  the  world,  to 
melt  his  heart  for  sin ;  and  the  strongest  cord  in  the  world,  to  bind 

him  to  duty,  while  the  love  of  God  is  shed  abroad  upon  him. 

Try  by  these  things  if  you  be  dead  to  the  law. In  a  word,  if 

you  be  dead  to  the  law,  then  you  will  be  living  unto  God  ;  "I 
through  the  law  am  dead  to  the  law,  that  I  might  live  unto  God." 
He  is  led  sweetly  to  the  law  as  a  rule  of  life. 

But  here  it  may  be  enquired.  How  shall  I  know  if  I  be  living 
unto  God  ?     This  leads  me  to  the  other  part  of  the  examination. 

Secondly,  Try  if  you  be  living  unto  God.  Having  enlarged  so 
much  upon  the  preceding  head,  and  having  offered  several 
particulars  upon  this  head  already  in  the  doctrinal  part,  which  may 
be  improved  by  way  of  trial ;  therefore  I  will  ofler  you  but  these 
two  marks  of  this. 

If  you  be  living  unto  God,  then  the  Spirit  of  God  will  be  the 
chief  principle  of  your  life;  "  The  water  that  I  shall  give  him, 
shall  be  in  hira  a  well  of  water  springing  up  into  everlasting  life," 
John  iv.  14.  The  man  hath  not  only  the  water  within  hira,  the 
graces  of  the  Spirit ;  but  the  well  itself,  the  Spirit  himself  dwelling 
in  him.  And  as  we  know  a  spring- well,  by  seeing  the  water 
bullering  and  bubbling  up  ;  so  a  man  may  know  he  hath  the  Spirit, 
by  the  springing  and  flowing  out  of  this  water  now  and  then. 
None  have  life  unto  God,  but  these  that  have  the  Spirit  of  Christ 


LAW-DEATH,     GOSPEL-T.  IFE.  225 

in  tliem,  causing  tiiera  to  walk  in  his  statutes ;  for,  wnere  the  Spirit 
of  life  is,  he  is  a  Spirit  of  faith,  and  a  Spirit  of  love ;  a  Spirit  of 
faith,  leading  the  man  to  the  obedience  of  faith  ;  which  sets  him  to 
duty  from  the  authority  of  God,  and  in  a  dependence  upon  Christ, 
both  as  his  strength  for  assistance,  and  as  his  righteousness 
for  acceptance,  in  the  performance  thereof:  a  Spirit  of  love,  leading 
the  man  to  the  obedience  of  love ;  and  this  obedience  makes  a  man 
serve  like  a  son,  and  not  like  a  slave ;  and  makes  the  service  sweet 
and  pleasant;  "This  is  the  love  of  God,  that  we  keep  his  com- 
mandments :   and  his  commandments   are   not  grievous,"  1  John 

v.  3. This  makes  the  believer's  obedience,  while  he  lives  unto 

God,  a  mystery  to  the  world,  that  reckon  it  a  burden  to  keep  the 
Sabbath,  a  burden  to  wait  on  ordinances,  a  burden  to  perform 
duties  :  Why?  on  the  other  hand,  when  the  believer  is  mounted 
up  in  the  chariot  of  love,  indeed  it  is  a  burden  to  him  to  leave  off 
duty  ;  it  is  a  burden  to  him  to  leave  ordinances  ;  it  is  a  burden  to  him 
to  think  of  going  back  to  the  world  again  :  Why  ?  the  matter  is  he 
is  about  the  obedience  of  love,  which  makes  the  commands  of  God 
not  grievous,  but  delicious.  Try  your  obedience,  and  living  to 
God,  by  this  principle  of  it,  the  Spirit  of  God  as  a  Spirit  of  faith 
and  love,  leading  to  the  obedience  of  faith  and  love. 

If  you  be  living  unto  God,  then  the  glory  of  God  will  be  the 
chief  end  of  your  life.  But  here  a  question  may  be  propounded, 
riow  shall  I  know,  if  the  glory  of  God  be  my  chief  end  in  my  obe- 
dience ?  Indeed  it  is  a  material  question.  I  will  just  offer  a  thought 
upon  it.  If  the  glory  of  God  be  the  chief  end  of  your  life,  then 
you  will  have  a  continual  conflict  with  self,  and  how  to  get  self- 
ends  mortified.  O !  I  see  self  creeping  in  upon  me,  in  all  my 
preaching,  praying,  communicating ;  how  shall  I  get  this  enemy 
killed?  Hear  the  flesh  lusts  against  the  Spirit,  and  the  Spirit 
against  the  flesh,  and  these  two  are  contrary  the  one  to  the  other, — 
The  believer  finds  a  war  here  against  self,  as  his  greatest  enemy ; 
and  it  is  his  joy,  and  the  triumph  of  his  heart,  when  he  gets  self 
dashed  to  the  ground,  and  debased  ;  when  the  loftiness  thereof  is 

brought  down,  and  the  Lord  alone  shall  be  exalted  in  him. The 

man  that  hath  God's  glory  as  his  chief  end,  he  can  sometimes  tram- 
ple even  his  own  happiness  under  his  feet,  in  a  manner,  when  it 
comes  in  competition  with  the  glory  of  God  in  Christ :  the  glory  of 
God  is  of  more  worth  than  ten  thousand  heavens ;  and  therefore 
the  self-denied  believer,  before  the  divine  glory  should  sink,  would 
venture  his  all,  though  he  had  a  thousand  lives ;  Blot  me  out  of 

thy  book,  says  Moses ;  Let  me  be  accursed,  says  Paul :  and  all  was, 
Vol.  II.— 15. 


226  LAW-DEATH,      GOSPEL-LIFE. 

that  God  miglit  be  glorified,  that  Christ  might  be  magnified,  and 
have  a  glorious  name  in  the  world.  There  were  some  things  in- 
deed extraordinary  in  that  measure  that  Moses  and  Paul  attended 
to ;  but  there  may  be  something  like  it,  I  think,  though  in  a  smaller 
measure,  that  believers  may  know  in  their  experience  :  O  !  what- 
ever should  become  of  me,  let  thy  name  be  glorified ;  let  Christ 
have  a  numerous  train  to  praise  him  to  eternity ;  let  me  decrease, 
and  him  increase  ;  let  him  be  exalted,  though  I  should  be  for  ever 
abased  :  and  if  it  might  contribute  to  his  mounting  of  the  throne, 

let  me  be  even  the  foot-stool  on  which  he  may  ascend. The  man 

prefers  Christ's  public  interest  before  his  own  private  interest;  "If 
I  forget  thee,  0  Jerusalem,  let  my  right-hand  forget  her  cunning. 
If  I  do  not  remember  thee,  let  my  tongue  cleave  to  the  roof  of  my 
mouth ;  if  I  prefer  not  Jerusalem  above  my  chief  joy,"  Psalm 
cxxxvii.  5,  6.  In  a  word,  the  man  that  lives  to  God,  as  his  chief 
end,  he  acts  in  duties,  because  God  is  thereby  honoured  and  glori- 
fied ;  and  he  hates  sin  in  himself  and  others,  because  God  is  there- 
by dishonoured. 

Finally,  If  you  be  living  unto  God,  your  life,  your  obedience, 
will  be  influenced  by  the. grace  of  the  new  covenant,  being  dead  to 
the  law,  or  to  the  old  covenant :  But  of  this  I  have  spoken  at  large, 
on  the  fourth  general  head. Thus  much  for  the  trial. 

The  third  use  may  be  for  lamentation  over,  together  with  reproof 
of,  all  legalists,  both  doctrinal  and  practical. 

As  to  the  doctrinal  legalists,  we  might  bewail,  and  refute  the 
legal  schemes  that  take  place  in  the  world.     I  name  these  two. 

The  Popish  scheme,  denying  the  imputation  of  Christ's  right- 
eousness. The  imputed  righteousness  of  Christ  is  blasphemed  by 
the  church  of  Eorae ;  they  call  it  an  afiPectitious,  imaginary  air  ;  a 
putative  righteousness ;  contrary  to  the  very  strain  of  our  apostle 
in  his  epistles.  They  talk  of  a  twofold  justification :  Their  first  jus- 
tification is  that,  whereby  an  unjustified  man  becomes  justified,  or 
a  wicked  man  becomes  godly ;  where  they  confound  justification 

and  sanctification. The  second  is  that,  whereby  a  man,  already 

righteous,  becomes  more  and  more  righteous,  more  and  more  holy. 
We  know  no  justification,  but  one  justification  by  faith,  in  the  day 
of  closing  with  Christ;  laying  hold  upon  the  blood  of  Christ, 
"  Whom  God  hath  set  forth  to  be  a  propitiation  through  faith  in 
his  blood,  to  declare  his  righteousness  for  the  remission  of  sins  that 
are  past,  through  the  forbearance  of  God.  To  declare,  I  say,  his 
righteousness:  that  he  might  be  just,  and  the  justifier  of  himwhicb 
believeth  in  Jesus,"  Rom.  iii.  25,  26.     It  is  a  complete  righteous- 


LAW-DEATH,      GOSPEL-LIFE-  227 

ness,  we  have  it  all  at  once ;  and  it  is  not  witliin  us,  but  without 
us  :  it  is  in  Christ  inherently,  but  in  us  imputatively.  Tbey  tell 
us,  that  we  are  not  justified  by  the  works  of  the  ceremonial  law, 
but  by  the-  works  of  the  moral  law :  they  tell  as,  that  we  are  not 
justified  by  perfect  obedience,  but  by  imperfect ;  and,  by  an  ac- 
ceptilation,  it  is  looked  on  by  God  as  perfect :  and,  in  a  word,  they 
acquaint  us,  that  we  are  justified,  not  meritoriously,  and  simply  by 
works  done  in  our  own  strength,  but  by  works  acted  and  done  by 

the  strength  and  assistance  of  the  Spirit  of  God. There  is  the 

Popish  scheme. 

That  scheme  is  also  opposite  to  this  gospel  doctrine  which  tells 
us,  that  God  hath  made  a  new  law  with  mankind  ;  and  obedience 
to  that  new  law,  and  to  its  commands,  is  our  righteousness :  and 
this  obedience  gives  us  a  title  to  heaven,  and  gives  us  a  title 
to  Christ's  blood,  and  to  pardon :  and  the  act  of  faith  is  our  right- 
eousness, not  as  it  accepts  of  Christ's  righteousness,  but  as  it  is  an 
obedience  to  that  new  law;  the  very  act  and  work  of  faith  is,  according 
to  them,  the  righteousness  itself:  and  this  faith  takes  in  all  kind  of 
works,  namely,  repentance,  love,  obedience,  and  ten  or  twelve  duties 
of  that  sort ;  and  all  these  together  are  our  righteousness  for  justi- 
fication. "  Really,"  as  one  says  upon  this  very  head,  "  if  the 
apostle  Paul  were  alive,  he  would  excommunicate  such  ministers." 

As  to  practical  legalists ;  this  generation  is  full  of  these.  I  know 
not  a  more  reigning  sin  among  professors :  a  gospel-strain  is 
almost  lost,  and  a  gospel-method  is  almost  forgotten.  If  we  would 
go  back  to  our  reformers,  we  would  see  a  gospel-spirit  among  them ; 
but  now  the  gospel-scheme  is  come  under  reproach,  as  if  it  were  a 
new  sheme;  and  some  preach  against  it,  write  against  it,  reason 
against  it,  as  if  it  were  Antiomianism,  and  a  going  oif  from  the 
law ;  as  the  Papists  accused  the  Protestants  of  old :  why  ?  what  is 
the  matter?  A  hellish,  unholy,  legal  spirit  reigns  in  the  world. 
Now,  in  prosecuting  of  this  use,  and  that  we  may  see  how  much 
ground  there  is  to  lament  over,  and  bewail  a  legal  temper 
that  takes  place ;  I  would  here,  Shew  some  evidences  of  a  legal 
spirit  in  the  ungodly  and  unconverted,  some  evidences  of  a  legal 
temper  in  believers  themselves,  the  cause  of  this  legal  temper  that 
is  in  the  world,  and  the  evil  and  danger  of  it. 

Some  evidences  of  a  legal  temper,  that  is  natural  to  tlie 
ungodly,  who  having  no  new  nature,  have  no  gospel-spirit  at 
all.  This  may  be  evidenced  in  these  four  degrees  of  self,  and  legal 
pride. 

1.  While  man  is  just  in  the  dead  sleep  of  natural  security,  having 


228  LAW-DEATH,     GOSPEL-LIFE. 

no  sight,  nor  sense  of  his  sin,  no  conviction  of,  nor  contrition  of 
sin ;  even  then,  which  is  strange,  he  may  imagine  many  times,  that 
he  is  perfect,  that  he  never  breaks  all  the  commandments  of  God, 
but  keeps  the  whole  law :  the  young  Pharisee  in  the  gospel  is  an 
eminent  instance  hereof;  our  Lord  gives  him  an  account  of  the 
commands  of  the  law,  and  he  had  the  insolent  boldness  to  say  to 
Christ,  All  these  things  have  I  kept  from  my  youth  up ;  and  Paul, 
before  his  conversion,  was  stuffed  with  the  same  legal  pride  ;  I  was 
touching  the  law  blameless.  What  means  he  by  that  ?  Why,  it 
is  as  if  he  had  said,  I  was  such  a  staunch  Pharisee,  and  religious 
zealot,  that,  as  I  never  thought  I  broke  any  of  the  ten  command- 
ments, so  I  thought  I  had  kept  the  whole  law.  Wonderful 
arrogance  and  ignorance,  to  imagine  that  a  man  in  his  fallen  state 
can  have  a  perfection,  and  keep  the  whole  law  !  And  yet  the  elect 
of  God,  before  their  conversion,  have  found  that  they  have  been 
filled  with  such  pride  and  insolent  thoughts,  as  you  see  in  Paul : 
yea,  and  many  think  little  less  ;  though  they  say  they  are  sinners, 
yet  they  see  not  sin,  and  fancy  they  are  conformable  to  the  law  : 
they  have  a  good  heart,  they  wrong  nobody,  they  are  just  in  their 
dealings,  none  can  say,  black  is  their  eye  ;  and  here  is  their  right- 
eousness being  alive  to  the  law. 

2.  Degree  is,  when  men  come  to  be  convinced  of  sin  and  rebellion, 
and  of  their  lost  state,  by  reason  of  their  having  trampled  the 
divine  authority  under  foot,  offended  his  Majesty,  violated  his 
law,  provoked  his  anger ;  then  as  if  Christ  were  the  most  needless 
and  useless  thing  in  heaven  or  earth,  they  run  to  their  repen- 
tance for  an  atonement,  as  Papists  to  their  penances,  and  Pagans  to 
their  sacrifices,  to  atone  their  offended  deities ;  as  if  there  was  no 
Day's- man,  no  Mediator  betwixt  God  and  man,  to  make  atonement: 
Christ  the  Propitiation  is  already  slighted ;  they  hope  to  make 
atonement,  and  pacify  God  by  repenting  seriously,  and  lamenting 
bitterly ;  and  so  they  fall  to  work,  praying,  fasting,  mourning,  con- 
fessing with  an  absolute  neglect  of  Christ ;  and,  upon  the  back  of 
all  their  legal  fears,  confessions  and  bitter  lamentations,  their 
awakened  consciences  are  pleased  and  pacified.  The  storm  that 
was  raised  there,  is  turned  to  a  calm  ;  a  false  peace  takes  place,  not 
founded  upon  Christ,  or  his  atoning  blood,  but  upon  their  confes- 
sions, tears,  prayers,  whereby  they  think  to  disgorge  and  vomit  up 
all  the  sins  of  their  life,  and  to  save  themselves  from  them, 
and  from  the  wrath  that  follows  them.  To  this  purpose  was  that 
saying  of  Augustine  (it  looks  like  a  harsh  saying,  but  had  a  good 
meaning,)  namely,  "  That  repentance  damns  more  than  sins  do." 


LAW-DEATH,     GOSPEL-LIFE.  229 

When  people  are  under  any  fearful  apprehension  of  the  wrath  to 
come  upon  them  for  their  sins,  they  flee  to  their  repentance,  instead 
of  fleeing  to  Christ,  and  that  effectually  destroys  and  ruins  them. 

3.  Degree  is,  when  a  man  not  only  repents,  but  amends :  he  not 
only  takes  up  resolutions* of  amendment  of  life,  but  actually  studies 
obedience,  reforms  his  way ;  he  is  at  pains  to  get  his  life  changed, 
but  not  to  get  his  state  changed :  he  is  not  taken  up  to  get  a  new 
heart,  but  would  have  the  old  heart  made  a  little  better ;  he  thinks 
a  little  mends  will  do  the  business;  and  what  is  all  this,  but,  as 
one  says,  like  the  gilding  of  a  rotten  post;  the  post  is  rotten  within, 
but  is  finely  gilded  over  without  ?  It  is  but  like  the  whitening 
of  a  sepulchre,  that  however  white  it  may  be  without,  yet  it  .is  full 
of  dead  men's  bones  within :  it  is  like  the  painting  of  a  chimney 
without,  that  is  all  black  and  sooty  within  :  it  is  like  the  adorning 

a  dead  corpse  with  sweet  flowers. The  man  is  dead  in  sins 

and  trespasses,  notwithstanding  all  this. 

4.  Degree  is  beyond  all  this,  gospel-light  hath  shined  objectively 
upon  them,  and  they  are  more  illuminated  than  to  be  pleased  with 
this ;  why  ?  they  hear  of  Christ,  and  that  there  is  no  salvation,  no 
justification,  without  him ;  and  therefore,  they  act  faith  upon  him 
in  a  legal  way  ;  they  believe  in  him,  not  by  a  saving  faith,  but  a 
temporary  faith.  As  believers  do  perform  gospel-obedience  to  the 
law,  so  unbelievers  may  have  a  legal  faith  of  the  gospel,  a  legal 
faith  upon  Christ ;  believing  in  their  own  strength ;  believing  be- 
fore ever  he  sees  his  inability  to  believe ;  before  ever  he  sees  his 
unwillingness  to  believe,  before  he  be  humbled  under  a  sense  of 
his  absolute  need  of  Christ ;  and  before  he  sees  what  right  and 
warrant  he  hath  from  the  word.  However,  he  fancies  he  hath 
closed  with  Christ,  laid  hold  on  his  covenant ;  and  this  is  the  most 
subtle  part  of  self-righteousness ;  yet,  after  all,  he  is  the  old  man, 
still  wedded  to  the  law :  and  hence  he  hath  no  sanctification,  no 
new  nature,  no  new  principle  of  spiritual  life,  no  living  unto  God. 

Some  evidences  of  a  legal  temper  that  remains  in  believers  them- 
selves. 

When  their  comfort  is  always  up  and  down  with  their  frame : 
if  their  frame  be  up,  their  comfort  is  up ;  if  their  frame  be  down, 
their  comfort  is  down ;  if  their  frame  be  gone,  their  comfort  is 
gone,  their  joy  is  withered :  herein  the  legal  spirit  discovers  itself. 
Whereas  a  gospel  temper  of  soul  would  lead  the  man  to  rejoice, 
even  when  the  changeable  frame  is  gone,  that  the  unchangeable 
covenant  still  remains ;  and  to  say.  Though  the  fig-tree  should  not 
blossom, — yet  will  I  rejoice  in  the  Lord.     Though  grace  be  at  a 


230  LAW-DEATH,      GOSPEL-LITE. 

low  ebb  with  me,  yet  the  ocean  of  grace  is  in  Christ ;  and  herem 
I  rejoice :  though  I  be  in  darkness,  yet  I  will  rejoice  that  there  is 
light  in  him;  though  I  find  nothing  but  deadness  in  me,  yet  will  I 
rejoice  that  there  is  life  in  him ;  though  I  be  empty,  yet  will  I  re- 
joice that  there  is  fullness  in  him,  and  this  is  to  be  communicated 
in  his  time  and  way. 

It  is  a  legal  temper  in  the  believer,  when  his  assurance  is  lost 
by  his  challenges.  It  may  be,  the  man  attained  some  sweet  mea- 
sure of  assurance,  but  behold  sin  prevails,  conscience  challenges 
him,  and  hereupon  he  razes  all ;  this  is  an  evidence  of  a  legal 
temper,  contrary  to  that  gospel  spirit  which  we  may  see  acting  in 
David,  Psal.  Ixv.  3,  "  Iniquities  prevail  against  me ;"  it  is  against 
my  heart,  against  my  will,  against  my  prayers,  against  my  secret 
groans  and  wrestlings,  against  my  resolutions,  against  my  inclina- 
tion the V  prevail:  Shall  I  raze  the  foundation  of  my  faith  upon 
this  account  ?  No :  I  flee  to  the  blood  of  the  Lamb  of  God,  for 
cleansing  and  purging  both  from  the  guilt  and  power  of  sin ;  and 
therefore  I  will  maintain  my  assurance  and  confidence  in  thee; 
"As  for  our  transgressions,  thou  shalt  purge  them  away." 

It  is  a  legal  temper,  when  faith  is  marred,  either  by  sins  or 
graces ;  I  mean,  either  by  the  prevalence  of  sin,  or  the  pride  of 
grace.  On  the  one  hand,  when  the  exercise  of  faith  is  marred  by 
the  prevalence  of  sin ;  when  their  known  sense  and  feeling  of  out- 
breakings,  either  make  a  man  stand  a-back  from  Christ,  or  make 
him  run  away  from  him,  by  siukiiig  discouragement  or  secret 
despair :  this  evidences  much  legality.  Are  you  convinced  of  sin? 
Well  then,  you  have  the  more  need  to  come  to  Christ,  and  believe 
in  him,  and  the  less  need  to  stay  away  from  him.  Peter  had  a 
prayer  once,  that  looked  like  a  set  form  of  the  devil's  composing, 
Lord,  depart  from  me ;  for  I  am  a  sinful  man.  If  it  had  run  in  a 
gospel  form,  he  would  rather  have  said,  Lord,  come  to  me;  for  I  am  a 
sinful  man.  Yet  many  believers  have  learned  Peter's  form  of 
prayer;  Lord,  I  am  such^a  sinful  man,  I  dare  not  come  to  thee, 
nor  believe  that  thou  wilt  come  to  me:  Wliy?  the  more  sinful 
tliou  art,  the  more  need  thou  hast  to  come  to  him,  and  to  employ 

him  to  come  to  you,  and   save  you. On  the  other  hand,  when 

the  exercise  of  faith  is  marred  by  the  pride  of  grace,  this  is  a  part 
oi'  a  legal  temper :  when  believers  trust  more  to  their  graces  than  to 
Christ,  the  fountain  of  all  grace;  when  they  look  more  to  the  strength 
of  gracious  habits,  and  trust  more  to  them,  than  to  the  grace  that 
is  in  Christ,  in  which  they  are  called  to  be  strong ;  Be  strong  in 
the  grace  that  is  in  Christ :  As  by  poring  of  their  sins,  they  are 


LAW-DEATH,     GOSPEL-LIFE.  231 

many  times  led  off  from  depending  on  Christ,  from  constant  in- 
comes of  actual  influences.  And  hence,  when  a  believer  is  lively, 
he  is  ready  to  think,  he  will  never  be  dead  again ;  when  he  is 
spiritual,  that  he  will  never  be  carnal  again ;  when  he  is  up  in  the 
mount,  that  he  will  never  be  down  in  the  valley  again,  saying,  By 
thy  favour  my  mountain  stands  strong ;  he  thinks  it  like  mount 
Zion,  that  can  never  be  shaken,  and  that  he  will  never  doubt  again; 
but  behold,  Thou  didst  hide  thy  face,  and  I  was  troubled :  my 
good  frame  was  changed  to  a  bad  one ;  of  a  sudden  my  mount 
Zion  was  turned  to  a  mount  Sinai ;  all  fears,  all  frowns,  all  dark- 
ness. Never  hath  a  believer  more  need  to  act  faith,  and  close  de- 
pendence on  the  Lord,  than  when  his  graces  and  frames  are  most 
lively,  lest  self-confidence  creep  in,  and  he  confides  more  in  created 
grace,  than  in  the  fountain ;  out  of  whose  fullness  he  is  to  have 
grace  for  grace.  Let  your  frame  be  never  so  good,  your  faith 
never  so  strong,  your  grace  never  so  lively,  at  any  time,  yet  look 
up  still  for  new  influences ;  for  without  momentary  supplies  and 
breathings  from  heaven,  your  gracious  habits  cannot  act,  and  will 
not  hold  out  a  moment. 

It  is  a  legal  temper,  when  peace  is  always  marred  by  short- 
comings :  short-comings  in  the  exercise  of  grace,  short-comings  in 
the  mortification  of  sin,  short-comings  in  holiness ;  when  they  pore 
upon  these  short-comings ;  upon  the  weakness  of  grace  on  the  one 
hand,  and  the  strength  of  corruption  on  the  other;  upon  such  a  sin  and 
lust  that  prevails,  upon  such  a  plague  and  distemper  that  affects 
them ;  insomuch  that  they  cannot  let  in  a  word  of  comfort,  they 
cannot  hearken  to  the  joyful  sound  of  the  gospel ;  like  Israel,  who 
hearkened  not  to  Moses,  because  of  the  anguish  of  the  spirit :  they 
look  inward  to  themselves,  and  finding  nothing  there  but  failings, 
and  infirmities,  and  plagues,  instead  of  holiness,  their  peace  is 
wholly  demolished ;  because  they  do  not,  at  the  same  time,  look 
upward  to  Christ,  to  his  blood  and  righteousness,  and  to  his  full- 
ness :  here  is  a  legal  temper. So  also,  to  the  same  purpose, 

when  a  man's  peace  and  comfort  rests  only  and  always  upon  his 
sanctification,  as  if  there  were  no  other  ground  of  joy,  but  a  right- 
eousness inherent :  surely,  when  the  joy  of  sanctification  is  greater 
than  the  joy  of  justification,  it  is  an  evidence  of  a  legal  temper ; 
for  the  joy  of  justification  is  founded  upon  a  law -biding  righteous- 
ness, the  perfect  obedience  of  the  glorious  Head,  which  is  always 
the  same  unchangeable  ground  of  joy  to  believers ;  whereas  his 
sanctification  is  imperfect  here,  and  cannot  afford  such  peace  and 
joy,  as  faith  in  a  perfect  obedience  will  give.     The  true  circumcision 


232  LAW-DEATH,      GOSPEL-LIFE. 

rejoice  in  Christ,  and  in  what  thej  have  in  him,  more  than  in  what 
they  have  from  him.  But  behold,  even  the  beiliever  is  ready  to  be 
taken  up  with  his  sanctification,  which  is  inherent,  and  so  to  be 
lifted  up,  when  he  attains  to  a  good  gale,  a  great  measure  of  sancti- 
fication ;  corruption  may  abuse  the  privilege,  and  then  he  is  proud 
and  lifted  up.  It  is  true,  communion  with  God  is  of  a  humbling 
nature,  and  natively  makes  a  man  humble,  and  lively,  and  watchful ; 
but  when  the  good  frame  is  wearing  off,  and  corruption  beginning 
to  work  again,  if  this  nick  of  time  be  not  noticed,  and  the  believer 
on  his  guard,  a  proud  thought  may  enter  in,  were  it  even  upon  a 
Paul  wrapt  up  to  the  third  heavens ;  Lest  I  should  be  exalted 
above  measure,  a  messenger  of  Satan  was  sent ;  a  thorn  in  the 
flesh.  O  how  does  a  legal  temper  run  through  every  frame! 
When  a  man  is  dead  and  dull,  then  he  is  in  danger  of  murmuring; 
and  when  he  is  active  and  lively,  then  he  is  in  danger  of  swelling. 

It  is  a  legal  temper,  when  a  man's  expectation  of  success  is  built 
upon  the  minister  that  preaches  :  if  the  minister  hath  a  weak  gift, 
0  they  will  not  hear  that  man,  at  least  they  expect  little  good  of 
him :  if  another  hath  great  gifts,  and  a  taking  way,  O  now  they 
expect  heaven  will  come  down ;  why  ?  this  is  an  evidence  of  a 
legal  temper :  for  a  gospel  temper  will  expect  nothing,  but  in  a 
gospel  way ;  even  by  the  powerful  influences  of  the  Spirit 
promised  in  the  gospel.  The  gospel  in  any  man's  mouth  is  but  a 
dead  letter,  without  the  Holy  Ghost. 

It  is  a  legal  temper,  when  the  believer  is  under  excessive  dis- 
couragements, on  whatever  ground :  it  is  an  evidence  he  is  too  much 
under  the  law ;  for  the  law  can  give  no  encouragement,  no  settle- 
ment to  the  conscience  ;  it  is  only  Christ  can  give  rest ;  "  Come 
unto  me,  all  ye  that  labour,  and  are  heavy  laden,  and  I  will  give 
you  rest."  What  is  it  that  discourages  a  believer,  when  he  is  under 
this  legal  temper  ?  Sometimes  he  is  discouraged  when  he  performs 
duty,  and  cannot  find  that   presence,  that  sensible  help  he  would 

have  :  why  then  he  is  quite  dispirited. Indeed  he  hath  ground 

of  mom-ning,  when  the  Lord  is  away ;  he  should  be  deeply 
humbled,  for  the  causes  of  it :  but  when  he  is  so  dispirited,  that  he 
loses  his  confidence,  and  is  beaten  quite  away  from  his  faith  and 
hope,  questions  his  state,  and  gives  way  to  slavish  fear,  that 
weakens  his  hands  in  duties,  and  draws  his  heart  from  duty,  it  is  a 
token  he  is  secretly  hankering  after  the  law  ;  for  the  language  of 
the  heart  of  him  is,  0  if  I  could  pray  with  as  much  life,  and  hear 
with  as  much  attention,  and  perform  duty  with  as  much  vigour  as  I 
would  be  at !  ^  then  I  would  have  a  good  hope ;  and  so  it  is  not  Christ, 


LAW-DEATH,     GOSPEL-LIFE.  233 

SO  mucTi  as  the  law,  the  old  husband,  that  you  desire  to  place  your 
hope  upon,  while  you  are  under  that  legal  frame :  the  apostle  speaks 
of  some  believers  that  "  desire  to  be  under  the  law,"  Gal.  iv.  21. 
Sometimes  their  discouragements  arises  from  this,  that  they  dare 
not  apply  the  promises  ;  and 'why  so  ?  because  they  think  they 
are  not  for  the  like  of  them ;  such  a  promise  belongs  to  such  and 
such  a  good  person  ;  it  is  for  a  holy  man,  but  not  for  the  like  of  me  : 
what  is  this  but  a  legal  temper,  apprehending,  that  if  you  had  such 
and  such  a  legal  righteousness,  then  God  would  be  some  way  in- 
debted to  give  you  the  promise  !  But,  0  is  not  grace  to  be  glori- 
fied in  this  new  and  gospel  way  !  And  therefore,  the  more  of  a 
gospel  spirit  you  have,  the  more  cheerfully  will  you  embrace  the 
promise,  for  this  end,  that  having  these  promises,  you  may  cleanse 
yourself,  by  sucking  virtue  from  the  breasts  of  the  promise. 

It  is  an  evidence  of  a  legal  temper,  when  they  are  always 
straitened  in  duty.  Sometimes  they  are  discouraged,  because  they 
are  so  straitened  in  duty ;  and  they  are  straitened  in  duty,  because 
they  are  so  legal  in  it.  Their  discouragement  flows  from  their 
straitening,  and  their  straitening  flows  from  their  legal  spirit ;  for 
a  gospel  spirit  is  a  spirit  of  liberty.  1.  When  a  believer  is  for 
ordinary  straitened  without  life,  without  liberty,  it  is  an  evidence 
of  a  legal  spirit ;  for,  Where  the  Spirit  of  the  Lord  is,  there 
is  liberty  :  The  law  of  the  spirit  of  life  in  Christ  Jesus  makes  the 
man  free  from  the  law  of  sin  and  death,  Rom.  viii.  2.  When  one 
is  influenced  by  the  covenant  of  grace,  he  runs  in  the  way  of  God's 
commandments.  Though  you  have  once  known  what  it  was  to  run 
sweetly  in  the  Lord's  way,  yet  if  now  you  find  a  habitual  indispo- 
sition to  duties  and  religious  exercises  to  be  a  heavy  yoke,  a 
grievous  burden,  this  indisposition  testifies  against  you,  that  though 
you  have  once  known  the  gospel  of  Christ,  yet  now  you  are 
hankering  after  the  law.  The  Lord  may  indeed  withdraw 
his  presence  from  his  people,  for  necessary  ends,  even  from  the  man 
that  hath  much  of  the  gospel-spirit ;  and  such  a  man,  amidst  all 
his  trials  of  that  sort,  will  triumph  in  Christ,  and  say,  though  I 
have  little  in  hand,  yet  I  have  much  in  hope ;  whatever  my  own 
wants  be,  I  have  enough  in  Christ ;  however  weak  in  mv- 
self,  I  am  strong  in  him ;  imperfect  in  myself,  but  complete 
in  him.  But  when,  for  ordinary,  the  person  does  not  find 
pleasure  in  duty,  hath  little  heart  to  it,  and  finds  it  not  easy 
and  light,  but  grievous ;  it  is  a  token,  that  he  is  bearing  the 
yoke  of  the  law,  or  old  covenant :  For  Christ's  yoke  is  easy 
and  his  burden  is  light ;    but  this  law-yoke  is  heavy.     The  law 


231  LAW-DEATH,     GOSPEL-LIFE. 

the  first  hasbaal,  reT[uircs  bard,  and  heavy  things,  and  docs  not 
help  the  sinner  with  strength;  but  Christ,  the  new  husband, 
requires  the  same  things,  but  he  gives  strength  to  perform ;  and 
what  he  requires  of  us,  he  works  in  us  ;  I  can  do  all  things  through 
Christ  strengthening  me ;  were  it  *to  over-leap  a  wall,  and  fight 
armies  of  devils  in  mj  way. 

It  is  a  sign  of  a  legal  temper,  when  a  poor  creature  finds  always 
discouragement,  except  when  about  religious  duties ;  and  finds  no 
peace,  when  about  any  other  work ;  but  is  still  racked,  except 
when  upon  his  knees,  or  going  about  some  religious  performance 
or  other :  it  is  a  token  of  being  knit  and  wedded  too  much  to  the 
first  husband  ;  for  the  law  drives  hard,  and  craves  hard :  but  Christ 
is  very  tender  and  gentle  in  his  commands  and  demands ;  and  a 
person,  under  the  influences  of  grace,  will  find  as  much  sweetness, 
even  when  eating  and  drinking,  and  when  he  is  about  his  lawful 
employment  sometimes,  as  when  about  religious  exercises.  Mis- 
take me  not  here  ;  think  not  that  Christ  will  indulge  his  people  in 
the  omission  of  duty,  that  is  not  what  I  intend,  God  forbid ;  I  know 
and  am  pursuaded,  that  the  sweetest  hours  that  the  believer  hath, 
is  when  he  enjoys  communion  with  God  in  the  ordinances  and 
duties  of  his  appointment :  but  yet,  they  that  have  much  of  a  gos- 
pel-spirit can,  with  peace,  and  freedom  of  mind,  go  about  other 
things  as  the  work  of  Christ ;  though  it  be  a  piece  of  self-denial  to 
them,  not  to  be  always  with  him,  they  would  notwithstanding  in- 
cline to  be  every  minute  with  him,  and  are  longing  for  uninter- 
rupted communion  and  fellowship  with  him  :  yet  the  thing  I  say  is, 
that  their  hearts  are  not  disheartened,  nor  their  spirit  dispirited, 
when  called  to  other  things  ;  and  it  savours  much  of  a  legal  spirit, 
when  the  poor  exercised  creature  can  find  no  peace  about  their 
other  lawful  duties,  unless  they  be  still  about  duties  that  arc  pro- 
perly religious  duties,  such  as  prayer,  and  reading,  and  hearing, 
and  the  like  ;  for,  in  some  sense,  other  duties,  such  as  plowing  and 
sowing,  and  the  like,  may  be  turned  to  religious  duties,  by  a  spirit- 
ual-minded man,  and  such  as  have  a  gospel-spirit,  while  they  carry 
a  heavenly  mind  to  their  earthly  work. 

It  is  a  sign  of  too  much  of  a  legal  temper,  when  a  man  is  not  satis- 
fied with  the  measure  of  grace  that  the  Lord  allows  him,  but  frets 
against  heaven  because  he  hath  not  so  much  as  others.  Let  none 
mistake  me  here  either  :  no  man  ought,  in  any  different  way,  to  be 
content  with  any  measure  of  grace ;  we  are  still  to  be  going  on  to 
perfection ;  but  when  we  grudge  and  repine,  and  are  pained  at  the 
heart,  aiid  murmur  against  God,  because  we  have  not  this  and  that 


LAW-DEATH,     GOSPEL-LIFE.  235 

Pleasure  as  others  have,  it  is  a  symptom  of  hankering  after  the 
law.  A  gospel  spirit  does  not  strive  with  God,  but  meekly  waits 
upon  the  Sovereign,  who  will  have  mercy  upon  whom  he  will  have 
mercy,  and  dispenses  freely  of  his  gifts  and  graces  as  he 
pleaseth. 

It  is  a  sign  of  a  legal  temper,  when  a  person  is  more  taken  up 
with  the  gifts  of  Christ,  than  with  Christ  himself;  more  taken  up 
with  any  little  thing  they  get  from  him,  than  with  himself.  When 
they  get  any  sensible  grace,  any  sensible  good  affections,  melting 
of  heart,  melting  of  spirit ;  any  inclination  to  what  is  good ;  any 
gifts,  or  graces,  whether  more  common  or  special,  they  admire 
these,  and  are  not  so  much  taken  up  with  Christ  himself.  But  the 
person  that  is  evangelical  in  his  actings,  by  what  he  gets  he  is  led 
to  the  giver ;  if  this  be  sweet,  0  he  is  infinitely  sweeter  that  sent 
it :  I  embrace  the  token,  and  it  draws  out  my  heart  the  more  after 
him,  from  whom  it  came. 

It  is  a  sign  of  being  too  much  under  the  influence  of  the  law, 
when  the  believer  is  possessed  with  a  fretful  spirit;  and  is  not  con- 
tent with  any  thing ;  for  the  gospel  sweetens  a  man's  frame  of 
spirit.  If  the  believer  go  to  the  law,  he  is  constantly  pained  and 
wounded ;  and  a  diseased  person  is  always  a  repining  person  ;  and 
this  fretfulness  is  a  sign,  that  they  are  not  sound  at  the  bottom ; 
but  the  gospel  is  health  to  the  heart,  and  medicine  to  all  the  flesh.  A 
gospel  spirit  is  a  spirit  of  faith,  a  spirit  of  love,  a  spirit  of  power,  and 
of  a  sound  mind,  2  Tim.  i.  7.  And  hence,*  take  a  believer,  when  he 
is  much  under  the  influence  of  the  grace  of  the  gospel,  ten  thou- 
sand little  difficulties,  that  sometimes  fret  him  and  put  him  out  of 
humour,  will  not  move  him  then,  when  he  is  living  near  Christ, 
and  under  the  influence  of  the  covenant  of  grace ;  but  when  at 
other  times  every  thing  frets  him,  it  is  a  sign  that  the  law  hath  the 
ascendent,  for  the  law  works  wrath,  Eom.  iv.  15. 

It  is  a  sign  of  a  legal  spirit,  when,  upon  the  back  of  religious 
duties,  the  man  hath  more  freedom  to  sin ;  Sin  shall  not  have  do- 
minion over  you :  for  you  are  not  under  the  law,  but  under  grace. 
The  law  irritates  corruption,  raises  the  devilj  but  cannot  lay  him ; 
but  the  grace  of  God  in  Christ,  teaches  to  deny  ungodliness,  and 
worldly  lusts.  This  grace  only  keeps  down  the  devil,  and  lays 
him  low,  as  it  were;  yea,  bruises  the  serpent's  head,  and  destroys 
the  works  of  the  devil.  When  a  man  performs  duty  in  a  legal 
way,  to  quiet  his  conscience ;  why,  then,  when  conscience  is 
quieted  with  the  duty,  lust  gets  a  vent  like  the  harlot,  of  which  we 
read,  Prov.  vii.  14,   "  I  have  peace-ofterings  with  me ;  this   day  I 


236  LAW-DEATH,     GOSPEL- LIFE. 

have  paid  my  vows  :"  "  come,  let  us  take  our  fill  of  love."  But 
when  a  man  performs  duty  ia  a  gospel  way,  not  merely  to  satisfy 
coaseience,  or  pacify  the  judge,  but  glorify  God,  to  honour  Christ, 
which  is  the  great  gospel  end  of  performing  duty  ;  then  this  glory 
of  God  and  Olirist,  that  he  hath  in  view,  prompts  him  to  desire,  by 
the  means  of  duty,  to  get  the  better  of  God's  enemies  in  the  heart ; 
and  when  he  gets  the  victory,  he  desires  to  pursue  his  enemies, 
even  to  the  death. 

Now  my  dear  friends,  if  there  be  any  believer  here,  I  am  sure 
some  of  these  evidences,  if  not  all,  may  find  you  out,  to  have  too 
much  of  a  legal  temper  about  you.  O  believers,  you  who  have 
fled  for  refuge,  to  lay  hold  on  the  hope,  set  before  you,  will  you 
consider  what  danger  you  are  in  from  Christ's  rival,  the  law  is  a 
covenant,  your  first  husband,  and  how  much  your  following  after 
that  doth  undo  you?  You,  it  may  be,  think,  you  are  in  hazard 
from  carnal  friends,  or  from  the  world  ;  but  you  cannot  under- 
stand how  you  can  be  in  hazard  from  the  law:  but  you  may  be 
in  the  greatest  hazard  from  that  which  you  are  least  afraid  of. 
Paul  tells  the  believers  here,  and  elsewhere,  to  whom  he  writes, 
what  hazard  they  were  in,  even  from  these  that  pretend  to  preach 
the  gospel,  who  were  but  ministers  of  the  old  covenant,  who 
pressed,  and  knew  nothing  but  to  press  the  people  to  yield  obedi- 
ence and  subjection  to  their  old  husband,  the  law ;  pretending  to 
the  greatest  holiness  and  strictness  of  life :  and  pressing  nothing 
but  Do,  do,  and  live.  Nay,  but  says  Paul,  I,  and  all  believers, 
have  another  way  of  living  to  God,  and  his  glory,  than  by  living 
on,  or  by  the  law  as  a  covenant ;  I  through  the  law  an  dead  to  the 
law,  that  I  might  live  unto  God.  O  believer,  arm  yourself  against 
all  proxies  that  the  law  makes  use  of;  study  the  nature,  fullness, 
and  freedom  of  the  new  covenant ;  and  pray  much  for  the  spirit  of 
wisdom  and  revelation  in  the  knowledge  of  Christ,  and  his  gospel. 
I  go  on  to 

The  third  thing  here  proposed,  which  was  to  shew  the  causes  of 
this  legal  temper.  Why  is  the  world  so  set  upon  the  law,  as  a 
covenant,  and  so  little  upon  Christ,  as  the  Lord  their  righteous- 
ness ?  I  sum  up  all  the  reasons  into  this  one,  which  I  shall  draw 
out  into  some  particulars :  and  it  is  gross  ignorance,  proud  igno- 
rance ;  "  For  they  being  ignorant  of  God's  righteousness,  and  going 
about  to  establish  their  own  righteousness,  have  not  submitted 
themselves  unto  the  righteousness  of  God,"  Rom.  x.  3.  The  world 
is  ignorant  of  God,  ignorant  of  the  law,  ignorant  of  the  gospel,  ig- 
norant of  Christ,  and  his  righteousness. 


LAW-DEATH,      GOSPEL-LIFE.  237 

Ignorance  of  God  is  one  cause  of  this  legal  temper.  People  are 
ignorant  of  the  perfections  of  God ;  more  particularly,  they  are 
ignorant  of  the  holiness  of  God ;  if  men  saw  what  an  infinite  holy 
God  he  is,  and  what  an  infinite  hatred  he  bears  towards  the  least 
sin,  or  violation  of  his  law ;  if  they  knew  that  a  proud  thought 
were  enough  to  damn  a  million  of  angels,  and  that  a  wandering 
thought  is  enough  to  damn  a  million  of  worlds,  would  they  enter- 
tain a  fancy  of  being  justified  and  accepted  upon  the  ground  of  any 
legal  righteousness  of  their  own,  whether  natural  or  gracious? 
Nay,  they  would  not  imagine  to  be  thus  accepted,  if  they  did  not 
think  that  God  is  such  an  one  as  themselves. They  are  igno- 
rant also  of  the  justice  of  God,  and  the  righteousness  of  that  judge, 
who  will  by  no  means  clear  the  guilty ;  and  if  it  were  not  so,  that 
they  were  ignorant  of  his  justice,  would  any  guilty  sinner  hope  to 
be  cleared,  and  acquitted  any  other  way,  than  upon  the  account  of 
a  ransom  of  infinite  value  ? — They  are  ignorant  of  the  wisdom  of 
God,  in  the  glorious  plan  of  redemption,  and  contrivance  of  salva- 
tion by  the  righteousness  of  another,  even  of  the  God-man  Christ 
Jesus.^ Ignorance  of  these,  and  the  like  attributes  and  perfec- 
tions of  God,  is  the  great  cause  of  their  being  joined  to  the  law,  and 
alive  to  it. 

Ignorance  of  the  law  is  another  cause  of  this  legal  temper  and 
disposition:  and  here. 

They  are  ignorant  of  the  precept  of  the  law  in  the  extent,  spirit- 
uality, holiness,  and  perfection  thereof:  the  young  man  in  the  gos- 
pel thought  himself  perfect;  why?  he  did  not  know  the  law. 
Paul  thought  himself  blameless,  while  he  was  alive  to  the  law ; 
men  think  it  a  narrow  rule,  condemning  only  some  gross  enormi- 
ties of  life,  and  commanding  only  some  outward  materials  of  obe- 
dience ;  but  they  see  not  the  commandment  to  be  exceeding  broad ; 
hence  they  imagine,  they  can  observe  it  perfectly  well. 

They  are  ignorant  of  the  penalty  of  the  law,  the  sanction  of  it : 
they  do  not  believe,  that  there  is  a  curse  entailed  upon  every  dis- 
obedience ;  Cursed  is  every  one  that  continueth  not  in  all  things 
that  are  written  in  the  book  of  the  law  to  do  them.  Hence  they 
are  foolishly  fond  of  their  own  legal  righteousness,  not  knowing  the 
severity  of  the  legal  sanction. 

They  are  ignorant  of  the  end  of  the  law,  even  of  God's  end  and 
design  in  giving  it.  God  gave  the  law  to  Israel  with  fire  and 
thunder :  For  what  end  ?  even  to  be  a  "  school-master  to  bring  us  to 
Christ,"  Gal.  iii,  24.  "For  Christ  is  the  end  of  the  law  for  right- 
eousness to  every  one  that  believeth,"  Kom.  x.  4.     But  behold  so 


238  LATV-DEATII,      GOSPEL-LIFE. 

ignorant  was  Israel  of  the  end  of  the  law,  that,  like  the  legal  spirit 
in  our  own  day,  thej  thought  it  was  given  for  this  end,  that  they 
might  obey  it  as  a  condition  of  life,  as  it  bore  the  image  and  repre- 
sentation of  a  covenant  of  works  ;  so  they  turned  it  directly  to  a 
covenant  of  works,  sajdng,  "  All  that  the  Lord  hath  spoken  we 
will  do,"  Exod.  xix.  8.  If  it  had  been  possible,  or  practicable,  for 
them  to  have  performed  what  they  ignorantly  promised,  there 
would  have  been  no  need  of  Christ,  or  his  righteousness  either. 
We  will  DO,  say  they ;  there  is  obedience ;  yea,  we  will  do  ALL 
that  the  Lord  Jehovah  hath  spoken ;  there  is  exactly  and  per- 
petually perfect  obedience :  yea,  we  will  do  all ;  we  ourselves ; 
there  is  perfect  personal  obedience  resolved  upon :  as  if  they  had 
in  their  possession  all  the  power  and  holiness  that  Adam  had  in 
innocence. What  says  Joshua  to  them,  upon  such  a  proud  ig- 
norant, and  arrogant  resolution  as  this?  Indeed,  he  tells  them,  it 
was  simply  impossible  for  them  ;  "Ye  cannot  serve  the  Lord,  for  he 
is  an  holy  God,"  Joshua  xxiv.  19.  He  is  a  holy  God,  and  you  are  a 
sinful  people ;  it  is  impossible  for  you  to  do  what  you  say.  The 
law  was  given  them,  to  let  them  see  their  utter  insufficiency  and 
inability ;  to  let  them  see  their  sins,  and  desert  because  of  sin ; 
that,  under  the  fear  of  divine  wrath,  they  might  be  obliged  to  have 
recourse  to  the  Saviour.  But  they  being  ignorant  of  this  great 
end  of  the  law,  set  up  an  obedience  of  their  own. 

Ignorance  of  the  gospel,  is  another  cause  of  this  legal  temper : 
and  here  ignorance  discovers  itself  in  manifold  instances. 

They  are  ignorant  of  the  promise  of  the  gospel ;  such  ns  that, 
Isa.  xlv.  24.  "  Surely  shall  one  say,  in  the  Lord  have  I  righteous- 
ness and  strength."  Here  is  a  sum  of  the  gospel  promise ;  a  promise 
of  Christ,  and  of  faith  in  liim :  Surely  shall  one  say  ;  here  is  a 
promise  of  faith,  and  faith  working  out  from  the  heart  to  the  mouth; 
for,  With  the  heart  men  believe  unto  righteousness  and  with  the 
mouth  confession  is  made  unto  salvation.  OXE  shall  say  ;  What ! 
no  more  but  one  ?  what  a  pity  is  it,  that  only  one  should  say  so  ? 
Indeed  it  intimates,  that  very  few  will  be  brought  oft'  from  their 
legal  temper :  One  shall  say,  not  every  one ;  well,  but  what  will  he 
say  ?  In  the  Lord  have  I  righteousness  and  strength  :  Righteous- 
ness, for  justification;  strength  for  sanctification  :  righteousness,  to 
make  me  happy  ;  strength,  to  make  me  holy :  righteousness,  to  give 
me  a  title  to  heaven  ;  strength,  to  give  me  a  meetness  for  heaven. 
I  have  all  this,  shall  one  say,  by  the  appropriating  act  of  faith  ; 
applying  all  to  himself  in  particular,  with  assured  confidence, 
according   to    the   measure   of  faith :    I   have    righteousness    and 


LAW-DEATH,      GOSPEL-LIFE.  239 

strength  :  where  hath  he  it  ?  It  is  in  the  Lord  I  have  it :  I  have 
it  not  in  myself,  nor  in  my  own  natuntl  power ;  I  have  it  not  in 
my  own  free-will ;  I  have  it  not  in  my  walk  and  conversation ;  I 
have  it  not  in  my  zeal  or  profession ;  I  have  it  not  in  ray  religious 
duties  or  performances ;  I  have  it  not  in  my  heart  or  life  ;  nay, 
certainly  I  have  it  not  there ;  but,  Surely  in  the  Lord  have 
I  righteousness  and  strength ;  in  the  Lord  only :  men  are  ignorant 
of  this. 

They  are  ignorant  of  the  method  of  the  gospel,  in  the  application 
of  grace  promised,  particularly  in  the  command  of  believing,  which 
belongs  to  the  dispensation  of  the  gospel ;  wherein  the  law,  in  its 
commands  and  threatenings  both,  is  used  in  a  subserviency, 
to  advance  the  ends  of  the  gospel.  Though  the  law  dotli  not 
teac^  us  to  believe  in  Christ,  yet  he  being  revealed,  it  obliges  us  to 
believe  in  him :  though   the  law  reveals  not  a  Saviour,  yet  the 

gospel  revealing  him,  the  law  obliges  us  to  come  to  him. But 

now  this  method  of  the  gospel,  and  dispensation  thereof,  is  not 
known  in  the  world ;  hence  come  legal  undertakings  of  it ;  men 
confounding  the  command  of  believing,  with  the  gospel  to  be 
believed ;  the  duty  of  faith,  with  the  object  of  faith ;  and  so  turn 
the  gospel  to  a  new  law,  a  new  covenant  of  works  ;  as  if  the  act  of 
believing  were  our  righteousness  for  acceptance  with  God.  Neither 
can  they  conceive  the  command  of  believing  to  be  the  great  com- 
mand, though  God  himself  hath  said,  This  is  his  commandment, 
that  ye  believe  in  the  name  of  his  Son  :  Nay,  legalists  cannot 
understand  that ;  they  think  it  is  God's  great  command,  that  seeing 
they  have  sinned  by  breaking  the  law,  they  should  repent 
by  turning  to  it ;  seeing  they  have  displeased  God  by  their  sins, 
they  should  please  him  by  their  repentance ;  seeing  they  have  pro- 
voked him  by  their  disobedience,  they  should  pacify  him  with  their 
obedience ;  seeing  they  have  drawn  down  the  curse  by  their 
transgressions,  they  should  remove  it  by  their  reformation  :  They 
do  not  know  that  the  great  command  is,  To  believe  on  the  Son  of 
God. 

They  are  ignorant  of  the  great  end  of  the  gospel,  which  is,  to 
humble  and  abase  the  creature  to  the  lowest,  and  to  raise  and  exalt 
grace  to  the  highest ;  that  No  flesh  shall  glory  in  God's  presence, 
but  that  he  that  glorieth,  should  glory  in  the  Lord :  In  the  Lord 
shall  all  the  seed  of  Israel  be  justified,  and  shall  glory.  That  is 
the  great  end  and  design  of  the  gospel :  but  the  base  legal  spirit  is 
ignorant  of  that  design. 

I'hey  are  ignorant  of  the  gospel-covenant :  the  doctrinal  and  prac- 


2-iO  LAW -DEATH,      GOSPEL-LIFE. 

tieal  confounding  of  the  two  covenants  of  works  and  grace,  is  tlie 
great  reason  of  this  legal  tfemper.  And  here  people  discover  igno- 
r;mce  of  the  condition  of  the  covenant ;  they  are  ignorant  of  the 
condition  of  the  covenant  of  grace  and  works  :  the  condition  of  the 
covenant  of  works,  was  personal  obedience ;  the  man  himself  that 
does  these  things  shall  live  in  them :  and  perfect  obedience  was  re- 
quired ;  a  perfection  of  parts,  a  perfection  of  degrees,  a  perfection 
of  duration.  The  condition  of  the  covenant  of  grace,  is  Christ's 
perfect  obedience  received  by  faith.  There  is  much  ignorance  of 
this,  at  the  root  of  all  the  legality  that  takes  place  in  the  world. 
They  are  ignorant  of  the  form  of  the  covenant ;  how  by  the  cove- 
nant of  works  we  get  strength  within  ourselves,  and  by  ourselves 
we  could  obey  it ;  how  by  the  covenant  of  grace  our  strength  is 
without  us,  as  well  as  our  righteousness  ;  In  the  Lord  haye  I 
strength ;  and,  we  are  to  be  strong  in  the  Lord,  not  in  ourselves,  but 
in  the  Lord  ;  and,  in  the  power  of  his  might ;  to  be  strong  in  grace, 
not  that  grace  that  i^  in  ourselves ;  but  the  grace  that  is  in  Christ 
Jesus. 

Ignorance  of  Christ  and  his  righteousness,  is  a  great  cause  of 
men's  establishing  a  legal  righteousness ;  "For  they  being  ignorant 
of  God's  righteousness,  and  going  about  to  establish  their  own 
righteousness,  have  not  submitted  themselves  unto  the  righteous- 
ness of  God,"  Eom.  x.  3.' God  was  about  to  cast  off  a  whole 

church,  to  reject  them,  and  unchurch  them :  Why  ?  What  is  the 
reason  ?  because  they  were  such  a  proud  pack,  they  would  rather 
be  damned  with  their  own  righteousness,  than  saved  by  Christ's 
righteousness,  or  obliged  and  beholden  to  him  for  it.  They  would 
not  submit  to  it ;  Why  ?  because  they  are  ignorant  of  it ;  they  do 
not  see  the  glory  of  it,  as  it  is  the  righteousness  of  God ;  they  do 
not  see  the  necessity  of  it,  because  their  own  righteousness  was 
reckoned  sufficient ;  they  do  not  see  the  fullness  of  it,  as  answering 
all  the  demands  and  commands  of  the  law ;  they  do  not  see  the 
value  of  it,  as  sufficient  to  procure  the  favour  of  God,  and  purchase 
grace  and  glory ;  they  do  not  see  the  acceptableness  of  it,  as  being 
the  only  righteousness  with  which  God  is  well-pleased,  and  that 
thereby  the  law  is  magnified,  and  made  honourable  :  they  are  igno- 
rant of  all  this,  and  therefore  they  go  about  to  establish  a  right- 
eousness of  their  own,  and  will  not  submit  to  this.  Their  igno- 
rance was  a  proud  ignorance ;  and  so  it  is  with  all  by  nature  :  we 
are  filled  with  proud  ignorance,  and  ignorant  pride ;  though  our 
power  be  gone,  our  pride  remains.  , 

The  fourth  thing  here  proposed,  was,  the  evil  and  danger  of  a 
legal  temper,  and  legal  obedience :  Why  ? 


LAW-DEATH,      GOSPEL-LIFE.  241 

This  legal  way  is  very  unpleasant  work,  it  is  a  wearisome  work ; 
"What  a  weariness  is  it  ?  says  the  man.  He  is  wearied  in  the 
greatness  of  his  way,  and  yet  says  he  not,  there  is  no  hope,  Isaiah 

Ivii.  10. It  is  true,  the  law  hath  sometimes  its  influences  of 

comfort  to  its  votaries ;  and  stony-ground  hearers  may  receive  the 
word  with  joy ;  and  no  doubt  they  may  prav,  and  do  other  duties 
also  with  joy ;  but  it  is  only  a  mood  that  soon  vanishes,  having 
no  root  in  Christ.  Can  a  dead  man  have  pleasure  in  vital  actions  ? 
can  a  heavy  stone  incline  upwards  ?  0  but  the  legal  soul  is  a 
miserable  creature !  The  law  drags  him  to  duties,  conscience 
presses  him  to  work ;  saying,  Fast,  pray ;  pray,  man ;  work  for 
your  life ;  repent,  reform,  as  you  would  not  be  damned :  But  be- 
hold, he  cannot,  though  they  be  good  duties  he  is  called  to ;  and  the 
legal  covenant,  the  legal  minister,  the  legal  conscience  of  him  cries, 
Make  brick,  make  brick,  make  brick  ;  but  behold,  he  hath  no  straw, 
no  straw,  no  straw ;  nothing  to  make  it  of.  He  hath  no  strength, 
no  grace,  no  communication ;  and  so  he  tugs,  he  works,  he  sweats; 
but  it  is  a  heartless  and  unpleasant  work. 

Legal  obedience  is  very  unprofitable  work,  as  well  as  unplea- 
sant ;  "  I  will  declare  thy  righteousness  and  thy  works ;  for  they 
shall  not  profit  thee,"  Isaiah  Ivii.  12.  The  self-righteous  Pharisee 
may  fast  twice  a-week,  give  alms  of  all  that  he  hath ;  he  may 
make  long  prayers,  many  prayers ;  he  may  both  preach  and  pray 
frequently  and  fervently  ;  yea,  the  poor  legalist  may  work  at  his 
secret  devotion  and  family  devotion  ;  he  may  wait  on  ordinances, 
and  frequent  communions,  and  run  the  whole  round  of  duties  ;  and 
when  he  hath  done  this  thirty,  forty,  fifty  years,  all  the  profit  is,  he 
gets  hell  for  his  pains  ;  "  To  what  purpose  is  the  multitude  of  your 
sacrifices?"  Isaiah i.  11.     All  is  unprofitable. 

The  legal  obedience  is  very  carnal,  for  it  is  a  life  wholly  desti- 
tute of  the  spirit ;  This  would  I  learn  of  you,  says  Paul ;  if  you 
would  be  doctors  of  the  law,  let  me  have  a  lesson  from  you,  if  you 
can  give  it ;  "Received  ye  the  Spirit  by  the  works  of  the  law,  or  by 
the  hearing  of  faith?"  Gal.  iii.  2.  Was  it  by  the  works  of  the  law? 
I  suppose  not ;  nay,  the  Spirit  is  not  received  in  that  way :  it  is  in 
and  by  the  gospel  of  Christ.  The  legalist  is  destitute  of  the  Spirit ; 
whatever  affectitious  holiness  he  may  havC,  or  real  holiness  he-  may 
pretend  to,  he  wants  a  sanctifying  work,  sealing  work ;  Sensual, 
not  having  the  Spirit. 

Legal  obedience  crosses  the  most  glorious  design  of  heaven,  par 
ticularly  God's  design  in  giving  Christ,  and  Christ's    design   in 
coming  to  the  world. 
Vol.  n.— 16. 


242  LAW-DEATH,      GOSPEL-LTFE. 

It  crosses  God's  great  design ;  "What  is  that  ?  It  is  even  the  ex 
a] ting  of  his  free  grace ;  What  is  the  great  design  of  all  the  great 
works  of  Grod,  viz.  election,  redemption,  providence  ? Why- 
dose  he  choose  one,  and  reject  others  ?  Why  does  he  choose  a 
wicked  Publican,  and  cast  a  righteous  Pharisee  to  hell  ?  Why- 
does  he  redeem  a  poor  ignorant,  ill-natured  man  or  woman  from 
their  miserable  state,  and  let  the  rich  and  learned  go  to  hell?  Why- 
does  he  regenerate  an  elect  soul,  after  he  hath  been  twenty,  thirty 
years  in  the  devil's  service  ?  and  after  they  are  regenerate,  why 
does  he  in  providence  let  them  fall  into  straits,  wants,  sins,  mani- 
fold temptations,  troubles,  affliction,  desertion,  and  heavy  com- 
plaints on  these  accounts  ?  Why  ?  All  is  to  exalt  free  grace  in  the 
issue.  But  now  the  legalist  crosses  this  design  of  God ;  he  would 
have  self  exalted,  his  works  exalted,  instead  of  Christ,  and  free  grace. 
He  puts  another  righteousness  in  the  room  of  the  righteousness  of 
Christ,  and  so  takes  the  dung  of  his  own  righteousness,  as  Paul  calls 
it,  and  casts  it  upon  the  face  of  free,  rich,  and  sovereign  grace,  to 

cover,  and  hide,  and  darken  it. 0  what  a  devilish  design  is 

this,  in  opposition  to  God's  glorious  design  of  making  grace  shine 
brightly ! 

It  crosses  Christ's  great  design  in  coming  to  the  world :  The 
grand  intention  of  the  Son  of  God,  in  coming  from  heaven,  was, 
"To bring  in  everlasting  righteousness,"  Dan.  ix.  24.  But  behold, 
the  legalist's  design,  in  establishing  his  own  righteousnes,  is,  to 
make  all  Christ's  labour  to  be  lost  labour ;  he  endeavours  to  frustrate 
the  very  end  of  Christ's  death,  and  makes  it  vain ;  "If  righteous- 
ness come  by  the  law,  then  Christ  is  dead  in  vain,"  Gal.  ii.  21. 
Instead  of  Christ's  everlasting  righteousness,  he  sets  up  a  right- 
eousness that  cannot  last  half  a  day,  nor  half  an  hour  ;  nay  not  a 
moment. 

Legal  obedience  hath  the  evil  of  blasphemy  in  it.  It  reproaches 
the  righteousness  of  Christ,  as  if  it  were  not  sufficient,  as  if  his 
atonement  were  not  perfect,  as  if  his  satisfaction  were  not  full,  as 
if  his  obedience  were  not  perfect,  unless  it  be  patched  up  with  the 
rags  of  the  man's  own  righteousness.  Is  not  Christ's  righteousness 
perfect  without  their  addition  ?  0  do  not  blaspheme  the  Son  of 
God,  and  say  in  effect,  his  obedience  was  not  a  divine,  perfect  obe- 
dience ;    for  thus  you  reproach  his  fullness  and  sufficiency. 

Legal  obedience  issues  in  a  terrible  disappointment;  the  poor  deluded 
man  thinks,  his  prayers  and  duties,  that  he  hath  been  performing 
for  so  many  years,  will  make  an  excellent  robe  to  cover  him:  I  hope, 
says  the  man,  I  have  something  that  will  contribute  to  make  me 


LAW-DEATH,     GOSPEL- LIFE,  243 

die  in  peace ;  I  have  sometliing  to  make  me  stand  in  jur'gmen'-, 
that  others  have  not ;  for  many  a  duty  have  I  performed,  many  a 
prayer  have  I  made,  these  twenty  or  thirty  years;  and  many  times 
have  I  prayed  with  very  much  warmness  of  affection,  and  liveli- 
ness of  frame,  and  therefore  I  have  a  good  hope,  that  God  will  he 
pleased,  and  all  will  be  well  with  me.  But,  O  what  a  fearful  dis- 
appointment does  the  man  meet  with !  Death  comes  ;  and  if  he  die 
in  the  same  legal  dream,  he  goes  down  to  the  grave  with  a  lie  in 
his  right-hand ;  The  hypocrite's  hope  is  like  the  spider's  web ; 
Why  ?  What  comes  of  it  ?  The  spider  works  it  out  of  his  own 
bowels  :  it  is  her  house,  it  is  her  food,  it  is  her  fence ;  there  she 
dwells,  there  she  feeds,  there  she  secures  and  shelters  herself  for  a 
while ;  but  at  the  close  of  the  day,  or  the  end  of  the  week,  the 
besom  comes  along,  and  sweeps  her  and  her  lodging,  and  all  to  the 
ground :  Even  so,  the  legalist,  he  works  a  web  out  of  his  own 
bowels,  he  wraps  himself  in  this  garment  of  his  own  spinning ; 
here  he  dwells,  here  he  works,  here  he  feeds,  here  he  shelters  him- 
self from  al]  challenges,  and  apprehensions  of  danger  :  but  behold, 
the  besom  of  death  and  destruction  comes,  and  sweeps  him,  and 
his  refuge  of  lies  down  to  the  bottomless  pit.  If  his  eyes  be  open 
on  a  death-bed  to  see  hell,  to  see  the  justice  of  God,  to  see  the 
spirituality  of  the  law,  the  imperfection  of  his  duties,  the  empti- 
ness of  his  performances,  and  the  sandy  foundation  he  hath  been 
building  his  faith  upon,  then  his  conscience  roars,  his  heart  des- 
pairs ;  he  hath  no  peace,  no  comfort ;  but  finds  himself  miserably 
disappointed.  If  his  eyes  be  not  open ;  what  then  ?  why,  he  dies 
in  a  delusion,  as  he  lived,  sinks  into  the  lake  of  fire ;    and  in  hell 

he  opens  his  eyes,  and  finds  himself  eternally  disappointed. 

O  see  then,  what  ground  there  is  to  lament  over  this  legal  temper, 
which  is  indeed  a  damnable  temper,  where  it  hath  a  full  reign. 

Use  fourth,  namely.  Of  exhortation,  both  to  them  that  are  alive 
to  the  law,  and  to  them  that  are  dead  to  the  law,  of  whom  the  text 
especially  speaks. 

To  unbelievers,  and  all  these  that  are  alive  to  the  law.  O  !  for 
the  Lord's  sake,  take  no  rest  till  you  get  out  of  that  damnable 
state !  0  consider  what  you  are  doing,  so  long  ^s  you  are  not 
dead  to  the  law :  the  best  thing  that  you  are  doing,  in  that  case,  is, 
that  you  are  building  your  residence  about  the  old  rotten  walls  of 
the  covenant  of  works.  Perhaps  you  think  you  are  a  good  protest- 
ant,  you  are  a  good  Christian,  you  have  a  good  heart,  you  perform 
good  duties,  you  partake  of  good  ordinances,  and  what  evil  should 
you  fear  ? 


244  LAW-DEATH,      GOSPEL-LIFE. 

I  assure  you,  that  .you  are  under  the  curse  of  the  law  of 
works :  Cursed  is  every  one  that  continueth  not  in  all  things 
that  are  written  in  the  book  of  the  law,  to  do  them.  And  while 
you  are  under  the  law,  and  seeking  to  establish  a  law-righteous- 
ness of  your  own,  all  the  people  of  God  are  obliged  to  say,  that  God 
is  in  the  right  to  curse  you ;  they  are  obliged  to  say  Amen,  to  all 
the  curses  of  the  Bible  against  you ;  Cursed  is  he  that  confirmeth 
not  all  the  words  of  this  law ;  and  all  the  people  shall  say,  Amen, 
Deut.  xxvii.  26.  If  you  will  take  the  old  covenant  of  doing  for 
life,  and  justification,  then  you  must  take  it  with  a  vengeance,  un- 
less you  do  perfectly,  and  do  to  purpose,  which  is  impossible  for 
you ;  Cursed  is  every  one  that  continueth  not  in  all  things  that  are 
written  in  the  book  of  the  law,  to  do  them  :  and  all  believers  can 
say  Amen  to  it,  in  the  words  of  Paul ;  Let  him  that  loves  not  our 
Lord  Jesus  Christ,  be  Anathema  Maranatha,  [i  e.  accursed 
until  the  Lord  come.]  1  Cor.  xvi.  22.  While  you  are  under  the 
law,  no  blessing  belongs  to  you,  but  all  divine  curses ;  if  you  will 
not  get  out  of  your  legal  righteousness,  and  get  under  the  gospel 
covert  of  the  blood  of  Jesus,  nothing  but  terror  belongs  to  you  ; 
and  nothing  but  terrors  and  curses  can  I  preach  to  you :  for,  As 
many  as  are  of  the  works  of  the  law,  are  under  the  curse. 

I  must  tell  you,  as  you  are  under  the  curse  of  the  law,  so  you 
are  under  the  command  of  the  law ;  Do,  and  Live.  Though  by 
the  gospel-call,  you  are  not  obliged  indeed  to  seek  righteousness  in 
yourself,  in  order  to  life,  but  to  seek  it  in  Christ ;  yet  by  your  un- 
belief, you  keep  yourself  under  the  command  of  the  law ;  If  thou 
wilt  enter  into  life,  keep  the  commandment ;  keep  it  perfectly,  or 
else  vengeance  shall  overtake  you.  It  is  not  your  little  endeavours 
that  will  satisfy  the  law ;  though  you  should  read,  fast,  mourn,  and 
shed  tears  of  blood  all  your  days,  it  will  not  avail,  or  be  to  any 
purpose,  in  satisfying  the  law's  demands  :  if  you  will  pay  any  duty 
to  the  law,  as  a  covenant,  you  are  "a  debtor  to  do  the  whole  law," 
Gal.  V.  3.  The  law,  is  a  chain  that  is  linked  together,  and  if  you 
take  one  link  of  it,  the  weight  of  the  whole  chain  will  be  upon  you; 
and  so,  if  you  will  do  any  thing  in  obedience  to  the  law,  that  you 
may  be  thereby  saved  and  justified,  you  are  under  bondage  to  the 
whole  law ;  and  bound  to  do  every  thing  perfectly,  that  you  may 
be  justified.  O  the  miserable  bondage  that  you  are  under !  You 
will  never  be  able  to  satisfy  the  law ;  and  so  you  are  condemned 
already ;  yea,  let  me  tell  you  more,  you  are  a  wicked  ungodly 
creature ;  whatever  you  seem  to  be  to  others,  or  think  you  are 
yourself;  yet,  being  alive  to  the  law,  you  are  a  stranger  to  the  life 


LAW-DEATH,     GOSPEL-LIFE.  245 

of  God;  for,  till  you  be  dead  to  the  law,  you  shall  never  live 
unto  God :'  though  you  look  like  an  angel  of  light  for  holiness,  yet, 
being  alive  to  the  law,  you  have  no  true  holiness  nor  godliness. 
Ye  that  are  still  leaning  to  your  works,  then  you  will  meet  with  a 
sad  disappointment ;  for,  By  the  deeds  of  the  law  no  flesh  living 

can  be  justified. But  there  are  others,  who  seem  to  be  upon 

another  extreme ;  they  say,  the  law  is  now  abrogated,  and  we  are 
not  to  seek  justification  or  salvation  that  way ;  and  therefore  we 

are  careless  about  the  law,  or  about  any  duty  of  obedience. 

Yea,  but  let  me  tell  you  your  doom  out  of  the  law  also ;  you  are  a 
desperate  sinner  :  because  you  cannot  satisfy  the  curse  of  the  law, 
therefore  you  runaway  from  the  commands  of  the  law,  and  run  away  to 
the  devil,  instead  of  running  to  Christ. — But  I  will  tell  you,  though 
the  law  cannot  justify,  or  save  you,  yet  it  can  condemn  you :  it 
hath  power  to  condemn  you,  though  it  hath  none  to  save  you ;  and 
it  will  condemn,  and  does  condemn  you,  and  all  that  are  out  of 
Christ;  and  therefore,  for  every  sin  that  you  are  guilty  of,  you 
must  answer  ;  and  every  sin  is  enough  to  damn  you,  by  virtue  of 
the  law.  O  then,  may  this  be  a  mean  to  move  you  all  that  are  un- 
der the  law,  to  seek  in  to  Christ,  Who  is  the  end  of  the  law  for 
righteousness,  to  every  one  that  believeth !  Come,  poor,  cursed, 
condemned,  ungodly  sinner,  if  you  would  live  unto  God  here,  and 
live  with  him  hereafter,  come  out  from  under  the  heavy  yoke  of 
the  law  ;  Christ  hath  a  good  and  perfect  law-biding  righteousness 
to  give  you,  though  you  have  nothing  to  bring  to  him,  but  sin,  and 
guilt,  and  misery,  and  hell  about  you,  yet  come  to  him ;  and  if 
you  cannot  come,  O  go  to  him,  and  tell  him  that  you  cannot  come ; 
and  plead,  that,  by  his  omnipotent  power,  he  may  draw  you  ;  and 
if  you  do  so  in  truth,  it  is  one  to  a  thousand,  if  he  does  not  meet 
you  half  way.  O  man,  you  cannot  be  saved,  to  the  credit  of  God's 
holiness,  unless  you  join  with  Christ's  righteousness,  which  answers 
also  the  threatening  of  the  law,  and  satisfies  the  justice  of  God.  In 
this  way,  mercy  can  take  vent,  to  the  credit  and  honour  of  all 
God's  perfections.  O  man,  woman,  are  you  for  this  way  of  it  ?  0 
then  say,  Farewell  to  the  law  of  works  for  ever :  here  is  a  more 
noble  and  glorious  way.  O  blessed  be  God  for  ever,  if  that  be  the 
bargain  betwixt  Christ's  righteousness  and  your  soul !  0  may  the 
Lord  draw  you  to  it !     But  now. 

To  you  that  are  believers,  and  have  closed  with  Christ,  and  so 
are  dead  to  the  law :  remember,  you  are  not  to  live  a  lawless  life 
for  all  that.  My  exhortation  to  you  is,  that,  being  dead  to  the  law, 
you  live  unto  God.     Let  me  offer  some  motives  and  directions,  and 


246  LAW-DEATH,     GOSPEL-LIFE. 

the  rather  that  I  have  taken  some  pains  to  gather  together,  and  lay 
before  you  many  things  relative  to  a  legal  temper,  for  guarding 
you  against  the  Neonomian  extreme,  on  the  one  hand ;  let  men  be- 
ware lest  their  carnal  hearts  abuse  this  doctrine  of  grace  to  Anti- 
nomian  licentiousness,  on  the  other  hand.  Sure  I  am,  the  gospel 
doctrine  of  itself  hath  no  such  tendency  :  though  an  ignorant  world 
may  suspect  the  doctrine  of  the  gospel,  the  doctrine  of  Christ's 
righteousness,  as  if  it  were  against  a  personal  righteousness  or  ho- 
liness ;  I  declare  to  you,  in  the  name  of  Jehovah,  that  the  con- 
trary is  true ;  and  assure  you,  that  you  will  never  live  according 
to  the  law,  as  a  rule  of  holiness,  till  you  be  dead  to  the  law,  as  a 
covenant  and  condition  of  life.  He  that  hath  ears  to  hear,  let  him 
hear.  If  the  light  of  the  glorious  gospel,  even  the  light  of  the 
glory  of  God,  in  the  face  of  Jesus  Christ,  did  once  shine  into  your 
heart,  then,  beholding  this  glory  of  the  Lord,  you  would  be  changed 
into  the  same  image,  from  glory  to  glory,  by  the  Spirit  of  the  Lord; 
yea,  to  believe  the  gospel  savingly,  is  the  wa}'  to  fulfil  perfectly. 
The  true  believer  may  be  said  to  fulfil  the  law,  both  as  it  is  a  cov- 
enant, and  as  it  is  a  rule :  As  it  is  a  covenant,  he  fulfils  it  perfectly 
and  regally  in  his  Head  and  Surety,  in  whom  he  hath  perfect,  ever- 
lasting righteousness :  And  as  it  is  a  rule,  he  fulfils  it  perfectly 
also,  with  a  perfection  of  parts  here,  and  a  perfection  of  degrees 
hereafter  :  and  in  both  these  respects  may  that  word  be  explained, 
Eom.  i,  3,  4,  where  the  righteousness  of  the  law  is  said  to  be  ful- 
filled in  believers,  whose  character  is,  that  they  walk  not  after  the 
flesh,  but  after  the  Spirit.  Now,  I  would  press  you  to  this  spiritual 
walk,  this  holy  life,  which  is  a  living  unto  God ;  for,  though  your 
holiness  be  not  necessary  for  your  justification,  that  is  the  damna- 
ble doctrine  of  Popery ;  though,  I  say,  it  be  not  necessary  for 
your  justification,  because  you  are  dead  to  the  law  in  point  of  justi- 
fication ;  yet  it  is  necessary,  because  you  are  dead  to  the  law,  for 

this  very  end,  that  you  may  live  unto  God  in  point  of  sanctifica- 

tion,  and  that  you  may  be  holy. 

More  particularly  for  motives,  consider  the  necessity  of  holiness, 

in  these  following  particulars. 

It  is  necessary  in  respect  of  God ;  and  here  (to  use  the  method 

of  a  great  divine  on  this  head)  consider  how  the  will  of  God,  the 

love  of  God,  the  glory  of  God,  obliges  you  in  particular,  believer, 

to  live  unto  God. 

The  sovereign  will  of  God  obliges  you  to  holiness  ;  This  is  the 

will  of  God,  even  your  sanctification,  1  Thess.  iv.  3.  It  is  the  will 

of  God  the  Father,  he  hath  ordained  it ;  We  are  his  workmanship, 


LAW-DEATH,     GOSPEL-LIFE.  247 

created  in  Christ  Jesus  unto  good  works,  which  God  before  had 

ordained  that  we  should  walk  therein. It  is  the  will  of  God  the 

Son  ;  I  have  ordained  you  that  you  should  bring  forth  fruit,  and  that 

it  should  remain,  John  xv.  16. It  is  the  will  of  God  the  Holy 

Ghost,  whom  we  grieve  by  our  sins,  if  we  do  not  study  holiness. 

The  love  of  God  obliges  you  to  holiness ;  yea,  this  is  the  end  of 
the  electing  love  of  the  Father,  the  purchasing  love  of  the  Son,  and 
the  operating  love  of  the  Holy  Ghost.  It  is  the  peculiar  end  of  the 
electing  love  of  the  Father,  who  hath  chosen  us  that  we  should  be 
holy,  and  unblameable  before  him  in  love,  Eph.  i.  4.     He  hath 

chosen  us  to  salvation,  through  sanctification  of  the  Spirit. It  is 

the  peculiar  end  of  the  purchasing  love  of  the  Son,  Who  gave 
himself  for  us,  that  he  might  redeem  us  from  all  iniquity, 
and  purify  to  himself  a  peculiar  people,  zealous  of  good  works, 
Titus  ii.  14.  And  who  loved  his  church,  and  gave  himself  for  it, 
that  he  might  sanctify  and  cleanse  it,  by  the  washing  of  water,  and 
present  it  to  himself  a  glorious  church,  not  having  spot,  nor 
wrinkle,  nor   any  such  thing,  but  •  that   it   should   be  holy,  and 

without  blemish,  Eph.  v.  25,  26,  27. It  is  also  the  peculiar 

end  of  the  operating  love  of  the  Holy  Ghost ;  his  whole  work  in  us, 
and  for  us,  consisting  in  preparing  us  for,  and  enabling  us  to  the 

duties  of  holiness,  and  bringing  forth  the  fruit  thereof  in  us. 

Believer,  if  you  have  any  regard  to  the  sovereignty  of  God,  Father, 
Son,  and  Holy  Ghost ;  any  regard  to  the  love  of  God,  Father,  Son, 
and  Holy  Ghost,  it  obliges  you  to  holiness  of  heart  and  life. 

The  glory  of  God  obliges  you  to  holiness,  and  makes  it  necessary. 
Would  you  glorify  the  Father  ?  then  let  your  light  so  shine  before 
men,  that  they  seeing  your  good  works,  may  glorify  God.  Herein 
is  my  Father  glorified,  that  ye  bear  much  fruit. — Would  you 
glorify  the  Son  ?  It  is  the  will  of  God,  that  all  men  honour  the 
Son,  even  as  they  honour  the  Father.  And  how  is  this  done? 
even  by  believing  in  him,  and  obeying  him ;  Ye  are  friends, 
ye  evidence  yourselves  to  be  so,  if  ye  do  whatsoever  I  com- 
mand you. — Would  you  glorify  the  Holy  Ghost  ?  It  is  by 
studying  holiness ;  for  we  are  his  temple ;  and  holiness  becomes 
his  house  and  temple  for   ever ;    and   he   is  dishonoured    when 

his   temple  is   defiled. Surely,  beliej^er,  when   I  speak  to 

you,  I  cannot  be  supposed  to  speak  to  one,  that  neither  regards 
the  sovereign  will,  love,  nor  glory  of  God,  Father,  Son,  and 
Holy  Ghost ;  though  your  holiness  should  all  be  lost,  and 
never  regarded,  which  is  impossible ;  yet  here  is  reason  enough 
for  it.  4 


248  LAW-DEATH,      GOSPEL-LIFE. 

Holiness  is  necefsary  in  respect  of  yourselves ;  you  are  neces- 
sarily obliged  to  holiness  ;  your  own  honour  and  peace  is  concern- 
ed here :  It  is  gainful ;  Godliness  is  great  gain,*  having  the 
promise  of  this  life,  and  that  which  is  to  come.  It  is  pleasant;  for, 
Wisdom's  ways  are  pleasantness,  and  all  her  paths  are  peace. 
There  is  no  peace,  saith  my  God,  to  the  wicked  ;  but  the  fruit  of 
righteousness  is  peace,  and  the  effect  of  righteousness,  quietness 
and  assurance  for  ever.  Yea,  it  is  honourable,  and  the  greatest 
honour  you  can  be  advanced  unto  ;  to  be  holy,  is  to  be  like  unto 
God. 

Holiness  is  necessary  in  respect  of  others :  you  are  obliged  to 
holiness ;  it  may  tend  to  the  conviction   and  conversion  of  others. 
On  the  one  hand,  it  may  tend  to  their  conviction,  and  to  stop  their 
mouths,  who  are  enemies  of  God,  and  that  both  here  and  hereafter. 
(  1. )  It  may  stop  their  mouths  here  in  a  present  world,  as  you  see, 
1  Pet,  ii.  15,  "  For  so  is  the  will  of  God,  that  with  well-doing,  yoa 
may  put  to  silence  the  ignorance  of  foolish  men."     Ignorant  fools 
may  call  you  hypocrites ;    they  may  call  you  Antinomians,   and 
enemies  to  the  law :  now,  by  well-doing,  you  give  them  an  unan- 
swerable document,  that  though  you  be  dead  to  the  law,  as  a  cov- 
enant, yet  you  put  honour  upon  the  law,  as  a  rule  of  holiness :  and  so 
make  them   ashamed  of  their  base  calumny,  according  to  that, 
1  Pet.  iii.  16,  "Having  a  good  conscience;  that,  whereas  they  speak 
evil  of  you,  as  of  evil-doers,  they  may  be  ashamed  that  falsely 
accuse  your  good  conversation  in  Christ."     And,  (  2.  )  Holiness  in 
you,  believer,  may  tend  to  stop  the  mouths  of  God's  enemies  here- 
after, in  the  day  of  judgment :  it  is  said.  The  saints  shall  judge  the 
world,  not  only  as  they  will  be  assessors  with  the  Son  of  God,  and 
applaud  him  in  all  his  judicial  proceedings;  but  in  regard  their 
holiness  and  good  works  will  tend  to  the  confusion,  and  conviction 
of  the  wicked.     And  indeed  the  good  works  of  the  saints  will  meet 
one  day,  with  a  changed  countenance,  that  they  shall  scarce  know 
them :  they  see  them  now  to  be  all  black,  defiled,  and  deformed ; 
but  they  will  then  be  brought  forth  beautiful  and  glorious,  to  the 

shame  of  the  wicked.  Matt.  xxv.  34, — 40. On  the  other  hand, 

your  holiness  may  tend  to  the  conversion  of  others  ;  "Having  your 
conversation  honest  aifiong  the  Gentiles  :  that,  whereas  they  speak 
against  you  as  evil-doers,  they  may,  by  your  good  works  which 
they  shall  behold,  glorify  God  in  the  day  of  visitation,"  1  Pet. 
ii.  12.  The  holiness  of  professors  hath  sometimes  tended  to  the 
conversion  of  the  profane,  who,  when  tlie  day  of  their  gracious 
visitation  hath  come,  have  glorified  God  on  that  account,  1  Pet. 


LAW-DEATH,     GOSPEL-LIFE.  249 

iii.  1,  2  :  and  therefore  says  Paul ;  "  This  is  a  faithful  saying,  and 
these  things  I  will  that  thou  afl&rni  constantly,  that  they  which 
have  believed  in  God  be  careful  to  maintain  good  works.  These 
things  are  good,  and  profitable  unto  men,"  Tit.  iii.  8. 

Holiness  is  necessary  in  respect  of  your  state  :  you  stand  obliged 
to  holiness.  Are  you  in  a  justified  state,  accepted  into  friendship 
with  a  holy  God,  Who  is  of  purer  eyes  than  to  behold  iniquity  ? 
'  Should  you  not  evidence  your  justification  by  your  sanctification  ? 
Is  it  not  necessary  that  you  should  be  holy,  if  you  dwell  in  the 
presence,  walk  in  the  sight,  and  lie  in  the  bosom  of  such  a  holy 
God  ?  Are  you  in  a  sanctified  state  ?  Wherefore  were  you  regene- 
rate? Wherefore  got  you  a  new  heart,  and  a  new  nature,  and  a 
holy  principle  of  grace,  but  that  you  should  be  holy? — Are  you  in 
an  adopted  state  ?  Why  so  ?  but  that  you  should  live  like  the  chil- 
dren of  God,  and  the  followers  of  God,  as  dear  children  ?  0 !  were 
you  not  justified,  adopted,  and  sanctified  for  this  end,  that  you 
might  live  unto  God  ?  If  we  be  believers,  what  a  shame  it  is  for 
us,  to  live  unsuitably  to  our  state,  as  many  times  we  do  ?  Is  that 
all  the  thanks  we  give  to  God  for  his  favours,  that  we  should 
trample  his  statutes  under  our  feet,  dishonour  his  name,  break  his 
laws,  and  grieve  his  Spirit  ?  It  does  not  become  you ;  it  is  not 
like  you,  believer  :  he  hath  loved  you  with  an  everlasting  love,  and 
drawn  you  with  loving-kindness  : — will  you  act  like  a  devil  in  en- 
mity against  him,  because  he  hath  acted  like  a  God  of  love  towards 
you  ?  O  fie  for  shame,  believer !  "  Tell  it  not  in  Gath,  publish  it  not 
in  the  streets  of  Askelon ;  lest  the  daughters  of  the  Philistines  re- 
joice, lest  the  daughters  of  the  uncircumcised  triumph,"  2  Sam.  i.  20. 
Have  we  not  the  hope  of  glory  ?  and  shall  we  not,  having  tliis 
hope,  purify  ourselves  even  as  he  is  pure? — Are  we  partakers  of 
the  precious  promises  ?  Then,  Having  these  promises,  dearly  be- 
loved, let  us  cleanse  ourselves  from  all  filthiness  of  the  flesh  and 
spirit,  and  perfect  holiness  in  the  fear  of  the  Lord. — Are  we  heirs 
of  glory  ?  and  shall  we  not  seek  to  have  our  right  and  title  unto 
glory  cleared  ?  Rev  xxii.  14,  "  Blessed  are  they  that  do  his  com- 
mandments, that  they  may  have  right  to  the  tree  of  life,  and  may 
enter  in  through  the  gates  to  the  city ;"  that  is,  either  that  your 
right  may  be  made  evident,  according  to  that  word,  Ye  are  my 
friends,  if  ye  do  whatsoever  I  command  you ;  that  is,  you  thus 
evidence  yourselves  to  be  my  friends  :  or,  concerning  this  right, 
know  that  there  is  a  right  of  merit,  and  a  right  of  meetness,  both 
necessary  :  a  right  of  merit,  believer,  you  have  not  in  yourself,  but 
in  Christ ;  and  that  is  established  in  justification  through  the  right- 


250         '  LAW-DEATH,     GOSPEL-LIFE. 

eousness  of  Christ :  a  right  of  meetness  vou  must  have  in  your- 
self from  Christ,  aud  that  is  in  saactificatiou  and  holiness. — What 
shall  I  say,  Are  you  not  dead  to  the  law,  that  you  may  live  unto 
God  ?  Are  you  not  to  testify  your  gratitude  towards  him  that  hath 
provided  another  law-righteousness  than  your  own  ?  Are  you  not 
to  diflference  yourself  frem  the  world,  that  are  walking  in  the  broad 
way  to  hell  and  damnation,  and  under  the  curse  of  the  law,  and 
the  wrath  of  God? — Are  you  not  delirered  from  the  wrath  to 
come,  and  of  all  men  in  the  world  under  the  greatest  obligations 
to  be  holy  ?  Should  you  not  study  to  please  that  God  that  hath 
pitied  you  ?  Hath  he  washed  you  in  his  blood  ?  and  ought  you 
not,  through  his  grace,  to  study,  to  let  it  be  known  to  the  world, 
that  his  blood  hath  a  virtue  to  sanctify  you? — Yea,  hath  he  not 
promised,  Sin  shall  not  have  dominion  over  you,  because  ye  are 
not  under  the  law,  but  under  grace;  should  ye  not  study, 
through  his  grace,  to  let  it  be  seen,  that  his  promise  is  verified  in 
you? 

Holiness  is  necessary  in  respect  of  the  danger  you  are  in,  if  ye 
do  not  study  to  holiness.  If  you  be  a  child  of  God,  you  are  indeed 
freed  from  the  curse  of  the  covenant  of  works,  that  penalty  can 
never  reach  you ;  but,  is  it  nothing  to  you,  that  your  heavenly 
Father  should  chastise  you,  hide  his  face  from  you,  deny  an  answer 
to  your  prayers,  hide  your  evidences  of  heaven  from  you,  give  you 
up  to  the  tyranny  of  your  lusts,  and  then  take  vengeance  on  your 
inventions. 

Holiness  is  necessary  in  respect  of  the  advantage  herein.  You 
are  obliged  to  holiness  ;  why  ?  in  this  way  you  may  come  to  live 
joyfully,  and  die  comfortably :  in  this  way  your  integrity  may  be 
supported,  as  it  was  with  Job ;  in  this  way  you  may  come  to  have 
sweet  communion  with  God,  according  to  Christ's  promise,  John 
xiv.  21,  "  He  that  hath  my  commandments,  and  keepeth  them,  he 
it  is  that  loveth  me  ;" — "  and  I  will  love  him,  and  will  manifest 
myself  to  him."  In  this  way  you  shall  be  fitted  for  serving  him  in 
your  generation,  2  Tim.  ii.  19.  In  this  way  you  will  have  an 
evidence  of  your  justification,  1  John  iii.  9,  In  this  way  you  shall 
bring  down  the  blessing  of  God  on  every  work  of  your  hand,  all 
that  ye  do  shall  prosper,  Psal.  i.  4.  Yea,  in  this  way  you  shall 
become  a  public-good,  a  common  good,  a  blessing,  and  a  benefit  to 
all  about  you,  both  in  communicating  good  to  them  with  whom 
you  converse,  and  in  diverting  judgments  from  these  that  are  about 
you,  as  ten  righteous  men  would  have  preserved  Sodom  :  O  what  a 
Sodom  is  the  present  generation !     And  as  it  is  like  Sodom  and 


LAW-DEATH,     GOSPEL-LIFE.  251 

Gomorrah,  and  perhaps  a  thousand  times  worse,  in  respect  of  sins 
against  law  and  gospel  light,  which  Sodom  never  had ;  so  if  the 
Lord  do   not   leave  us  a  remnant,  we  shall  be  like   Sodom  and 

Gomorrah,  in  respect  of  judgments, All  these  'things,  and  a 

thousand  more  that  might  be  adduced,  should  press  you  mightily 
to  the  study  of  holiness,  and  living  unto  God  :  you  are  dead  to  the 
law,  that  you  may  live  unto  God.     But  next. 

For  direction.     Now,  here  the  question  may  be  propounded,  O 
how  shall  I  live  unto  God  ?     I  shall  offer  you  no  directions  but 
one,  which  my  text  leads  me  to,  and  it  is  this.     If  you  would  live 
unto  God,  O  study  to  be  more  and  more  dead  to  the  law.     The 
more  you  are  dead  to  the  law  as  a  covenant,  the  more  will  you  live 
according  to  the  law  as  a  rule  :  what !  do  you  not  find  a  legal  spirit 
that  remains  with  you,  and  weakens  your  hands  in  duties  of  holi- 
ness ?     When  you  are  wrestling  at  duties  in  your  own  natural 
strength,  it  is  a  legal  old  covenant  way ;  and  do  you  not  find  it  a 
hard,  heavy,  wearisome  task  ?     I  suppose  there  is  little  holiness 
there :  but  when  you  are  leaning  on  the  strength  of  Christ,  do  you 
not  find  your  soul  enlarged  and  quickened  in  duty  ?     When  you 
perform  duty  from  a  principle  of  slavish  fear,  that  is  a  legal  way ; 
and  do  you  not  find  your  hearts  weakened,  and  little  heart  to  the 
work  ? — But  on  the  contrary,  when  the  love  of  Christ  constrains 
you,  is  it  not  then  that  you  run  with  pleasure  in  the  ways  of  his 
commandments  ?    Yea,  sin  hath  dominion  over  you,  when  you  are, 
and  in  so  far  as  you  are  under  the  law ;  for  the  motions  of  sin  are 
by  the  law :  the  law  irritates  corruption,  and  cannot  subdue  it ;  for 
it  is  the  grace  of  God,  revealed  in  the  gospel,   that   eft'ectually 
teaches  to  deny  ungodliness  and  worldly  lusts.     To  be  dead  to  the 
law  is  to  be  married  to   Christ ;  it  is  to  be  brought  off  from  tlie 
first  Adam,  and  united  to  the  second  Adam.     And,  believer,  as 
you  are  in  Christ,  so  you  are  to  abide  in  him,  if  you  would  be 
fruitful,  and  live  unto  God ;  as  the  branch  cannot  bear  fruit  of 
itself,  except  it  abide  in  the  vine ;  no  more  can  ye,  except  ye  abide 
in  me,  John  xv.  4.     Now,  to  abide  in  him,  is  just  to  be  strong  in 
the  grace  that  is  in  him,  and  to  continue  to  be  strong  in  him  by 
faith ;  and  this  is  necessary  in  order  to  fruitfulness :  as,  though  an 
imp  be  grafted  into  the  root,  if  it  be  not  fastened  and  take  fi''m 
rooting,  it  does  not  come  to  fruitfulness :  so  the  sinner  is  made  a 
Christian,  by  being  cut  off  from  the  law,  and  ingrafted  into  Christ ; 
but  he  is  not  a  fruitful  Christian,  if  he   do  not  take   a  strong  grip 
of  Christ,  and  draw  virtue  from  him  :  therefore,  Abide  in  me,  and 
I  in  you,  says  Christ ;  and,  0  but  it  is  well  said  I  for,  if  he  do  not 


252  LAW-DEATH,     GOSPEL-LIFE. 

abide  in  us,  we  cannot  abide  in  him.  We  will  never  abide  in  him 
by  the  grace  of  faith,  unless  he  abide  in  us  by  the  Spirit  of  faith. 
If  we  provoke  God  to  take  away  his  Spirit,  our  faith  fades,  fails,  and 
decays ;  and  then  we  depart  from  the  Lord  by  an  evil  heart  of  un- 
belief  Here  is  the  way  then  to  live  unto  God,  and  to  bring 

forth  fruit  to  him,  even  to  die  more  and  more  to  the  first  husband, 
the  law,  and  to  live  by  faith  upon  your  blessed  husband,  Christ. 

Quest.  But,  by  what  outward  means  should  we  thus  live  ? 
May  we  not  neglect  duties,  since  we  are  dead  to  the  law?  Nay, 
God  forbid.  It  was  the  devil's  temptation  to  Christ,  to  cast  him- 
self headlong  from  the  temple,  because  God  had  promised  to 
preserve  him  in  all  his  ways  ;  so,  believer,  God  hath  promised  to 
preserve  you ;  he  hath  promised  that  sin  shall  not  have  dominion 
over  you,  and  that  you  shall  never  perish  ;  and  is  the  devil  tempt- 
ing you  therefore  to  throw  yourself  down  headlong  from  the  temple, 
and  from  temple-means  and  ordinances,  public  and  private  ?  O  tell 
that  abominable  devil,  as  Christ  did,  It  is  written.  Thou  shalt  not 
tempt  the  Lord  thy  God.  If  you  neglect  means,  you  tempt  tlie 
Lord  your  God,  who  hath  commanded  you  to  use  means,  and  made 
this  the  method  of  the  communication  of  grace  and  strength,  to  wit, 
in  the  use  of  such  means,  as  faith,  prayer,  reading,  hearing,  medi- 
tation watchfulness :  therefore,  O  be  diligent  in  the  use  of  these 
means ;  only  do  not  confide  in  the  means,  by  putting  them  in  Christ's 
room :  give  means  their  own  room,  and  do  not  expect,  without  the 
grace  of  the  new  covenant,  that  means  will  do  the  business.  Grace  is 
the  spring  from  which  the  living  water  does  flow,  and  means  are  the 
channel  and  pipes  through  which  the  water  is  conveyed ;  and  if  the 
fountain  do  not  send  out  streams,  all  the  conduits  and  pipes  in  the 
world  can  never  convey  it  unto  us.  Therefore,  in  the  use  of  means, 
be  still  looking  to  the  Lord :  look  to  him,  both  for  grace  to  use  the 
means,  and  for  grace  to  bless  the  means.  If  you  lay  any  stress  upon  the 
means,  they  become  unprofitable.  In  the  use  of  these  means,  O  cry, 
cry  mightily  to  the  Lord,  that  he  would  kill  your  self-confidence:  cry 
for  the  Spirit  of  life,  to  quicken  you,  that  you  may  live  unto  God ; 
for,  till  the  Spirit  of  life  enter  into  the  dry  bones,  there  will  be  no 
stirring,  no  motion,  no  living  to  God :  cry  for  the  Spirit  of  faith, 
so  as  you  may  say  with  Paul  in  the  context,  I  live,  yet  not  I,  but 
Christ  liveth  in  me  ;  and  the  life  I  live,  is  by  the  faith  of  the  Son 
of  God,  who  loved  me,  and  gave  himself  for  me.  0  cry  for  faith, 
and  the  assurance  of  faith :  no  doubt,  one  may  have  faith, 
and  yet  want  that  assurance,  which  we  commonly  call  so ;  but 
whether  there  be  some  kind    of  assurance  or  persuasion  in  the 


FAITHFULNESS     UNTO     DEATH.  .253 

nature  of  faith,  is  a  question  tliat  I  do  not  here  enter  upon :  only, 
t'lis  I  am  sure  of,  from  the  word  of  God,  that  doubting  is  no  part 
of  faith ;  for  ftiith  and  doubting  are  as  opposite  as  light  and  dark- 
ness. Some  believers  indeed  have  many  doubts :  why  ?  because 
tliey  have  little  faith,  little  faith,  little  faith :  0  thou  of  little  faith, 
wherefore  didst  thou  doubt  ?  And  I  find  the  believer  who  walks 
in  darkness,  and  hath  no  light,  he  is  directed  to  faith,  as  the  anti- 
dote against  his  darkness  and  doubting ;  Let  him  trust  in  the  name 
of  the  Lord,  and  stay  himself  upon  his  God.  Cry,  I  say,  for  the 
Spirit  of  faith ;  and  faith  will  work  by  love :  cry  for  a  gospel- 
spirit  ;  for  I  testify  in  the  Lord's  name,  that  gospel  holiness  will 
never  flourish  among  us,  or  in  the  generation,  till  we  be  more  free 
of  a  legal  spirit :  and  that  we  will  not  live  unto  God,  unless  we 

be  DEAD  TO  THE  LAW. 


8  E  H  M  O  N  XXIX. 

Faithfulness    Unto    Death, 

CROWNED    WITH    ETERNAL    LIFE. 

"  Be  thou  faithful  unto  death,  and  I  ivill  give  thee  a  crown  of  life." — 

Rev.  ii.  10. 

These  words  are  a  part  of  the  epistle  written  from  heaven  to  the 
church  of  Smyrna ;  wherein  Christ  forewarns  and  forearms  her, 
against  further  troubles,  besides  what  are  mentioned  in  the  pre- 
ceding verse,  and  exhorts  her  not  to  fear,  but  to  be  faithful. 

More  particularly,  in  the  verse  we  have  these  four  things  ob- 
servable. A  general  warning  about  approaching  trouble,  and 
thino-s  they  were  to  suffer.  A  particular  description  of  what  they 
were  to  suffer ;  "  Behold,  the  devil  shall  cast  some  of  you  into 
prison,  that  ye  may  be  tried ;  and  ye  shall  have  tribulation  ten 
days."  Their  duty,  not  to  fear,  but  to  be  faithful.  And  the  ample 
encouragement  here  promised,  •''  I  will  give  thee  a  crown  of  life." 

1st,  A  general  warning  about  trouble,  called.  These  things  they  were 
to  suffer.  What  troubles  the  church  of  Smyrna  were  under  before, 
you  may  see  from  verse  9,    "I  kfiow  thy  works,  and  tribulation. 


254  FAITHFULNESS     UXTO     DEATH, 

and  poverty,  (but  tliou  art  rich,)  and  I  know  the  blasphemy  of  them 
which  say  they  are  Jews,  and  are  not,  but   are   the   synagogue  of 
Satan."     But  more  trials  were  yet  abiding  her.     Hence  learn,  The 
sufferings  of  God's  people  are  not  soon  brought  to  an  end ;  but, 
when  they  have  drunk  deep  in  one   cup  of  God's   affliction,  they 
have  more  to  drink :  change  of  crosses  is  sometimes  all  their  re- 
freshment, as   it   was   with   Job,  chapter  i,  when   one   messenger 
backed  another ;  so  with  David,  Psalm  xlii.  7,  "  Deep  calleth  unto 
deep :"  therefore,  lay  not  your  account  to  want  troubles  as  long  as 
you  are  in  this  world ;  and  see  that  your  troubles  be  indeed  suffer- 
ings, and  that  affliction  and  an  ill  conscience  meet  not  together. 
Hence  also  learn,  Christ  foreknows  all  his  people's  trials,  what  they 
shall  suffer ;  therefore  he  forewarns  them,  and  provides  a  remedy ; 
hence  he  has  "chambers"  provided  "until  the  indignation  be  over- 
past," Isa.  xxvi.  20 :  he  has  a  place,  even  in  the  wilderness  pro- 
vided for  the  woman,  Rev.  xii.  6.     He  can  make  the  earth  help 
her,  verse  16;  yea,  he  can  make  the  enemies  friendly,  Jer.  xv.  11, 
"  The  Lord  said.  Verily  it  shall  be  well  with  thy  remnant ;  verily 
I  will  cause  the  enemy  to  entreat  thee  well  in  the  time  of  evil  and 
in  the  time  of  affliction." 

2dly,  You  have  a  particular  description  of  their  trouble.  And 
here  there  are  five  things,  1.  The  notification  or  certification  of  it, 
behold.  2.  The  instrument  of  it,  Satan.  3.  The  subject  of  it, 
some  of  you.  4.  The  kind  of  it,  namely,  imprisonment ;  He  shall 
cast  some  of  you  into  prison.  5,  The  end  and  design  of  it,  that  ye 
may  be  tried. 

The  intimation  or  notification  of  it,  with  a  "  behold ;"  shewing, 
that  it  was  a  certain  and  serious  matter. — Hence  learn.  The  parti- 
cular trials  of  God's  people  ought  to  be  observed ;  and  all  the  par- 
ticular circumstances  of  their  trial  should  be  noticed ;  because, 
every  circumstance  thereof,  relating  either  to  the  instrument,  time, 
place,  kind,  and  continuance,  are  ordered  of  the  Lord :  and  we 
ought  to  behold  God  therein :  Is  there  evil  in  the  city,  and  I  have 
not  done  it,  saith  the  Lord  ?  We  ought  to  observe  every  circum- 
stance both  of  mercies  and  crosses  that  the  Lord  orders ;  Whoso  is 
wise,  and  will  observe  these  things,  even  he  shall  understand  the 
loving-kindness  of  the  Lord. 

The  instruments  of  it,  the  devil.  Crosses,  when  sinfully  in- 
flicted, by  the  hands  of  men,  Satan  has  the  chief  hand  therein ;  for, 
he  acts  in  other  instruments:  He  works  in  the  children  of  disobe- 
dience, and  especially  in  the  matter  of  persecution.  Satan  tempts 
them,  in  a  special  manner,  as  he'tempted  Judas:  the  armies  against 


CROWNED     WITH     ETERNAL     LIFE.  2oo 

the  Lamb  are  raised  bj  the  devil.  If  there  be  any  here  that  oppose 
and  persecute  God's  people,  they  may  look  upon  themselves  as 
driven  by  the  devil,  and  acted  by  Satan :  and.  Ah  !  what  a  shamo 
it  is  to  be  the  devil's  slaves  and  drudges  !  If  you  knew,  you  would 
think  shame  of  your  employment ;  the  Lord's  people  need  think 
no  shame  of  their  sufferings,  it  is  Satan  that  opposes  them. 

The  subject  of  the  trial,  the  party  suffering  ;  some  of  you.  Ob- 
serve, The  Lord  does  not  call  forth  all  his  people  equally  to  suffer ; 
nor  will  he  tell  them  in  particular,  who  are  to  suffer,  whether  they 
be  the  persons  or  not ;  for,  he  can  make  a  warning,  relating  to 
some,  to  be  useful  to  all ;  that  none  may  think  the  storm  will  miss 
them,  and  that  all  may  resolve  and  lay  their  account  with  trials. 
The  Lord  has  the  choosing  of  such  as  are  to  suffer  for  him  ;  and 
he  will  choose  these  that  are  fittest :  and  these  who  think  they  are 
most  unfit,  he  can  choose  them,  and  fit  them  too. 

The  kind  of  trouble  ;  it  is  called  imprisonment,  by  which  is  to  be 
understood,  all  the  sufferings  they  were  to  meet  with  at  that  time 
Observe,  That  among  other  trials  of  GTod's  people,  imprisqipment, 
or  restraint  of  liberty,  is  a  very  sore  trial :  therefore,  let'us  learn 
to  make  better  use  of  our  liberty,  lest,  like  David,  you  be  sent  to 
the  wilderness,  and  be  deprived  of  gospeldiberty  and  privileges ; 
and  lest  it  be  matter  of  a  sad  challenge,  that  you  made  no  better 
use  of  liberties  when  you  enjoyed  them. 

The  end  of  the  sufferings  that  ye  may  be  tried ;  that  faith,  and 
other  graces,  may  be  tried,  1  Pet.  i.  7.  Hence  learn.  The  Lord 
disposes  his  people's  sufferings  to  his  own  ends.  Though  Satan 
has  a  chief  hand  in  them,  yet  the  Lord  over-rules  all  as  he  sees 
fit ;  he  makes  the  wrath  of  men  and  devils  to  praise  him.  Thus 
he  over-ruled  Joseph's  sufferings  to  the  good  of  his  bretlii-en;  and 
Paul's  sufferings  to  the  furtherance  of  the  gospel.  Therefore, 
nev.er  look  what  troubles  threaten,  but  look  to  God  who  can  bring 
good  out  of  them,  and  can  make  darkness  light,  and  death  life ;  if 
you  were  thus  looking  to  God,  great  trouble  would  give  little  an- 
noyance. Hence  also  learn.  That  trials  are  sent  to  the  Lord's  peo- 
ple to  make  proof  of  their  graces:  therefore,  look  on  trials  as 
occasions  to  evidence  your  graces.  There  are  two  furnaces  of  a 
believer's  graces  for  trying  them :  the  one  is,  examination ;  the 
other  is,  affliction :  if  the  first  be  neglected,  the  Lord  will  set  up 
the  other. 

The  continuance  of  the  trouble,  you  shall  have  it  ten  days ;  im- 
porting, a  short  time.  Hence  learn.  That  the  afflictions  of  God's 
children,  are  bounded  and  limited  of  the  Lord ;  Israel  must  come 


256  FAITHFULNESS     UNTO     DEATH, 

out  of  Egypt  wlien  tlie  time  of  tlieir  bondage  is  expired.  God  is 
at  tlie  helm  in  the  time  of  the  storm  ;  and  we  may  sleep  quiet,  be- 
cause he  awakes.  Again,  we  may  here  obseve,  how  the  Spirit 
of  God  would  have  us  counting  the  time  of  trouble,  not  by  years, 
nor  by  months,  but  by  days.  They  are  called  sometimes  but  an 
hour,  sometimes  but  a  short  moment.  Art  thou  under  a  cross  ? 
Eeckon  it  but  from  day  to  day ;  and  that  will  make  a  long  trouble 
seem  short.  Time  is  but  days ;  and  days,  hours  ;  and  hours,  mo- 
ments ;  and  how  small  is  that  when  compared  with  the  eternal 
crown  of  glory  ?  Make  not  your  time  eternity ;  but,  be  num- 
bering your  days,  and  applying  your  hearts  unto  wisdom. 

3dly.  The  next  thing  in  the  words  is,  the  duty,  namely.  Fear  not 
but  be  faithful.     Where  we  may  observe  two  things, 

"What  we  should  not  do,  namely,  Fear  not :  Fear  none  of  these 
things  which  thou  shalt  suffer.  Hence  learn,  that  slavish  fear  is 
to  be  avoided  by  all  these  that  would  stand  up  for  Christ.  Many  a 
call  is  given  to  the  children  of  God  not  to  fear.  Fear  not  little  flock ; 
Fear  ijpt  worm  Jacob,  for  I  am  with  thee  ;  and  accordingly  many 
of  the  saints  have  got  above  all  their  fears,  saying  I  will  fear  no 
evil,  for  thou  art  with  me :  Wherefore  should  I  fear  in  the  day 
of  evil,  even  when  the  iniquity  of  my  heels  may  compass  me  about: 
None  of  these  things  move  me,  said  Paul,  speaking  of  his  suffer- 
ings :  he  got  above  all  fears. Slavish  fear  has  three  great  evils 

in  it. 

It  apprehends  crosses  and  hardships  even  where  there  is  none  in 
reality  :  "  Who  art  thou,  that  thou  shouldest  be  afraid  of  a  man  that 
shall  die,  and  of  the  son  of  man  which  shall  be  made  as  grass ;  and 
forgettest  the  Lord  thy  maker,  that  hath  stretched  forth  the 
heavens,  and  laid  the  foundations  of  the  earth ;  and  hast  feared 
continually  every  day  because  of  the  fury  of  the  oppressor, 
as  if  he  were  ready  to  destroy  ?  and  where  is  the  fury  of  the 
oppressor?"   Isa.  li.  12,  13. 

When  troubles  are  real,  it  magnifies  them,  and  points  them  out 
in  the  most  disheartening  and  discouraging  colours  imaginable. 
This  makes  the  cross  terrible,  when  fear  gets  leave  to  paint  it  in 
the  blackest  colour :  whereas,  when  faith  looks  upon  the  cross,  it 
extenuates  and  says,  they  are  "our  light  affliction,  which- is  but 
for  a  moment,"  2  Cor.  iv.  17. 

This  fear  slays  a  man  first,  and  then  the  last  trouble  will  kill 
him  outright.  The  devil  sends  faithless  fear  first  and  foremost, 
and  then  brings  up  his  army.  No  trouble  has  been  found  to 
De  deadly  to  God's  people  till  first  slavish  fear  has  killed,  wounded. 


C  R  0  ^V  X  E  D     WITH     E  T  E  r.  X  A  L     LIFE.  257 

an  1  weakened  them.  Therefore,  our  Lord  cautions  against  this 
killiui,^  enemy,  slavish  fear;  Fear  none  of  these  things  which 
thou  shalt  suffer. — Thus  we  have  a  hint  at  wliat  we  should  not  do. 

What  Ave  should  do,  viz.  Be  faithful ;  Fear  not,  but  be  faithiul. 
From  the  connection  between  these  two  we  may  learn, 

That  slavish  fear  is  to  be  checked  and  guarded  against  in  evil 
times,  because  it  has  great  influence  to  draw  us  from  our  duty. 
If  we  would  be  faithful,  we  need  to  be  aware  of  faithless  fears, 
Heb.  xii.  12,  13.  A  frighted  man  is  already  halting,  and  may  be 
soon  turned  out  of  the  way,  Satan  makes  men  first  to  fear,  and 
then  to  be  unfaithful :  and  hence  faithless  fear  of  trouble  and 
danger,  in  the  good  way  of  the  Lord,  usually  ends  in  apos- 
tasy. Therefore,  we  need  to  be  aware  of  it  as  an  enemy  to 
all  duty. 

Learn,  that  in  the  discharge  of  our  duty,  and  in  the  whole  course 
of  a  Christian,  there  is  no  greater  burden  lies  upon  him,  than  just 
to  be  in  the  way  of  cfuty.  Thus  Christ  here  advertises  his  people, 
saying,  There  are  sutferings  coming  upon  you ;  but  take  you  no 
other  thought  or  care  upon  you,  but  only  how  to  be  faithful  and 
upright ;  for,  as  to  the  troubles  and  sufferings,  how  they  shall  be 
ordered  to  right  ends,  and  what  shall  be  the  kind,  anc\  measure, 
and  degree,  and  length,  or  duration  of  them,  trouble  not  yourselves 
therewith,  but  leave  all  that  to  me :  I  will  take  the  care  and 
burden  of  all  that ;  and  I  will  put  no  other  burden  upon  you,  but 
just  that  you  wait  faithfully  upon  me,  as  he  says  to  the  church  of 
Thyatira  here,  verses  24,  25,  "I  will  put  upon  you  none  other 
burden.  But  that  which  ye  have  already  hold  fast  till  I  come." 
"We  have  nothing  to  fear,  if  we  be  but  helped  to  be  faithful :  what- 
ever we  are  ready  to  fear,  it  is  God's  part  to  take  care  of  that,  but 
it  is  our  part  to  study  what  is  our  present  duty.  But,  alas  !  we  are 
ready  to  take  God's  part  upon  us,  like  the  sons  of  Zeruiah,  we  are 
ready  to  take  too  much  upon  us,  by  our  sinful  fears  and  cares  about 
events  and  sufferings,  and  so  to  assume  a  sovereignty  to  ou.rselves. 
But,  indeed,  to  sit  down  on  his  throne  would  soon  undo  us ;  the 
burden  would  soon  break  our  backs :  but  God  enjoins  us  to  be  care- 
ful FOR  NOTHING,  but  cast  all  our  cares  on  him  who  careth  for  us. 
And  we  put  ourselves  to  much  needless  trouble,  if  we  take  the 
burden  of  care  upon  our  own  backs,  which  we  ought  to  cast  upon 
the  Lord,  and  which  alone  belongs  to  him  to  bear :  who  allows  us 
to  take  no  other  care,  no  other  burden  upon  us,  but  how,  through 
his  grace,  to  be  faithful  in  his  service,  and  fjiithiVd  unto  death. 

4thly,  The  fourth  general  in  the  words  is  the  encouragement, 
Vol.  II.— 17 


258  FAITHFULNESS     UNTO     DEATH, 

"  I  will  give  tliee  a  crown  of  life."  This  is  annexed  especially  to 
the  duty  of  faithfulness  in  Christ  Jesus :  it  is  annexed  to  it  in 
a  way  of  free  grace,  reigning  through  the  righteousness  of  Christ 
unto  eternal  life.  "  Be  thou  faithful  unto  death,  and  I  will  give 
thee  a  crown  of  life." 

In  which  words  we  have  these  four  things  observable.  The  duty 
enjoined,  namely,  to  be  "faithful."  The  term  how  long,  viz.  "unto 
death."  The  glorious  issue  of  this  fidelity,  namely,  "  the  crown  of 
life."  And  the  gracious  conveyance  of  this  crown,  I  will  give 
it  thee ;  "Be  thou  faithful  unto  death,  and  I  will  give  thee  a  crown 
of  life." 

I  shall  endeavour  a  short  explication  of  these  in  the  prosecution 
of  the  following  doctrine. 

Observ.  That  to  these  who  are  faithful  unto  death,  Christ  is  to 
give  a  crown  of  life. 

The  observation  is  much  the  same  with  the  words  of  the 
text ;  and,  in  speaking  to  it,  I  propose  tc5  do  only  these  three 
things.  « 

I.  To  explain  the  proposition. 

II.  To  confirm  the  truth  of  the  doctrine. 

III.  To  make  application  of  the  whole  subject. 

1.  We  are  to  offer  something  for  explication.  And  here  are 
four  things  to  be  enquired  into. 

1.  What  it  is  to  be  faithful.  2.  What  is  imported  in  being 
faithful  unto  death.  3.  What  we  are  to  understand  by  the  crown 
of  life.     4.  What  by  Christ's  giving  it. 

1st,  What  it  is  to  be  faithful  ?  We  find  fidelity  is  a  duty  much 
commended  in  scripture,  and  frequently  called  for  at  his  people's 
hands ;  and  it  is  of  the  free  mercy  of  God  that  any  are  enabled  to 
it.  Paul  speaks  of  himself,  1  Cor.  vii.  25,  as  one  that  has  obtained 
mercy  of  the  Lord  to  be  faithful. It  was  the  Lord's  commenda- 
tion of  Moses,  that  he  was  faithful  in  all  his  house,  Num.  xii.  7. 
The  perfection  of  this  faithfulness  was  to  be  found,  indeed,  only  in 
Christ,  who  was  faithful  to  him,  who  appointed  him,  Heb.  iii.  2, 
even  as  Moses,  (a  type  of  Christ,)  was  faithful  in  all  his  house.  I 
shall  mention  four  things  required  unto  faithfulness. 

It  is  necessary  to  make  a  man  faithful  that  he  have  much  faith 
in  God ;  for,  the  same  word  that  is  rendered  faithful,  is  also  ren- 
dered a  believing  man,  John  xx.  27,  "Be  not  faithless,  but  believ- 
ing." It  is  the  same  word  with  this  in  the  next  text  here,  called 
faithful,  Eph.  i.  1,  "  To  the  faithful  in  Christ  Jesus;"  that  is,  to  the 


CROWNED     \\'  I  T  H     E  T  E  E  X  A  L     LIFE.  259 

believing  people  in  Christ  Jesus:  and  indeed,  without  faitli  in 
Christ,  there  is  no  faithfulness  to  God.     lie  that  would  be  faithful 

in  doing  and  suffering,  has  great  need  of  much  faith  in  God. 

See,  to  this  purpose,  1  Tim.  iv.  10,  "  For  therefore  we  both  labour 
and  suffer  reproach,  because  we  trust  in  the  living  God."  The  do- 
ing and  suffering  Christian,  that  is  faithful  both  in  his  active  and 
passive  obedience,  is  he  that  trusts  in  the  living  God.  An  unbe- 
liever may  have  morality,  but  hath  no  fidelity  ;  and  hence  is  that 
sweet  conjunction  of  "  holding  fliith,  and  a  good  conscience,"  1  Tim. 

i.  19. A  good  conscience  will   stand  on  no  other  ground  but 

that  of  true  faith  ;  and  true  faith  will  lie  upon  no  other  bed  but  a 
good  conscience. Hence, 

It  is  requisite  to  make  a  man  faithful,  that  he  has  goodness; 
therefore,  as  faith  and  faithfulness  are  conjoined,  so  goodness  and 
faithfulness  ;  "  Well  done,  thou  good  and  faithful  servant,"  Matt. 
XXV.  21.  And,  I  think,  the  goodness  here  respects  the  state  and 
condition;  and  faithfulness  respects  the  way  and  conversation: 
for,  when  God  calls  people  to  be  judged,  he  first  judges  every  man 
according  to  his  state,  and  then  every  man  according  to  his  work: 
they  are  first  judged  according  to  their  state,  whether  they  be  good 
trees  in  Christ,  before  they  be  judged  according  to  their  works, 
whether  they  have  brought  forth  fruit :  and,  no  doubt,  if  they  be 
good  as  to  their  state  in  Christ,  they  will  be  faithful  and  fruitful, 
according  to  their  measure.  The  procedure  of  the  Judge  at  the 
last  day,  is,  first  to  judge  men  according  to  their  state,  before  ever 
any  word  be  said  about  their  works ;  for,  the  sheep  are  to  be  set 
on  the  right-hand,  and  the  goats  on  the  left,  before  any  sentence  be 
passed,  or  any  verdict  given  about  their  actions :  that  is,  it  is  first 
judged  whether  they  be  good  or  bad,  in  a  good  or  bad  state,  in  the 
first  or  second  Adam,  under  the  covenant  of  works  or  of  grace ; 
and,  to  the  faithful  in  Christ,  their  goodness  will  be  proclaimed, 
because  of  their  union  to  Christ ;  and  their  faithfulness  will  evi- 
dence it. 

It  is  requisite  to  make  a  man  faithful,  that  he  has  wisdom  ; 
"Who  then  is  a  faithful  and  wise  servant,  whom  his  lord  hath 
made  ruler  over  his  household,  to  give  them  meat  in  due  season  ? 
Blessed  is  that  servant,  whom  his  Lord  when  he  cometh  shall  find 
so  doing,"  Matt.  xxiv.  45,  46.  This  is  not  only  requisite  in  minis- 
ters, their  dispensing  the  bread  of  life ;  but  also  in  people,  that 
they  be  wise  as  serpents,  and  harmless  as  doves ;  and  we  are  to 
understand  the  times,  and  what  Israel  ought  to  do :  this  is  the 
wisdom  that  is  from  above :  and  therefore,  "  if  any  man  lack  wis- 


260  FAITHFULNESS     UNTO     DEATH, 

clom,  let  him  ask  of  God,"  for  it  must  come  from  the  Lord  imme- 
diately, James  i.  7.  "  Consider  what  I  say ;  and  the  Lord  give 
thee  understanding  in  all  things,"  2  Tim.  ii.  7.  The  wise  are  the 
faithful. 

It  is  requisite  to  make  a  man  faithful,  that  he  be  trusty. 

And  this  trustiness  has  respect  to  three  things,  viz.  both  to  what 
is  spoken  by  him,  and  what  is  committed  to  him,  and  to  whom  he 
is  concerned  with. 

To  what  is  spoken  by  him,  or  to  what  he  says.  The  trusty  man, 
is  one  whose  words  we  may  depend  upon,  and  that  verifies  his 
words  by  his  deeds ;  and,  as  in  religion,  the  faithful  man  is  he  that 
makes  good  by  his  practice,  what  he  says  by  profession ;  and,  on 
the  contrary,  they  are  unfaithful  that  are  not  as  good  as  their  word, 
like  these,  Titus  i.  16,  who  "profess  that  they  know  God;  but  in 
works  they  deny  him,  being  abominable,  and  disobedient,  and  unto 
every  good  work  reprobate." — Thus  the  apostle  Paul  taxes  the 
Galatians,  that  they  were  not  so  good  as  their  word,  Gal.  iv.  14,  15. 
Trustiness  has  a  respect  to  what  is  committed  to  a  man.  He  is 
a  trusty  man  that  keeps  that  which  is  committed  unto  him,  or  what 
he  is  entrusted  with ;  so,  in  a  spiritual  sense,  he  is  a  faithful  man 
who  keeps  what  God  has  entrusted  him  with. 

Quest.  What  is  that  wherewith  believers  are  entrusted,  and 
wherein  they  must  be  faithful  ? 

There  are  these  four  things  I  name. 

The  truths  of  God,  and  the  purity  of  religon :  that  is  the  common 
salvation  the  apostle  Jude  speaks  of,  Jude  verse  3 ;  and  that  good 
thing  the  apostle  Paul  speaks  of,  2  Tim.  i.  14,  "That  good  thing 
which  was  committed  unto  thee,  keep  by  the  Holy  Ghost  which- 
dwelleth  in  us."  Verse  13,  "Hold  fast  the  form  of  sound  words, 
which  thou  hast  heard  of  me,  in  faith  and  love  which  is  in  Christ 
Jesus :"  this  is  a  ti'ust  committed  not  only  to  ministers,  but  to  all 
God's  people ;  Phil.  i.  27,  "  That  ye  stand  fast  in  one  spirit,  with 
one  mind  striving  together  for  the  faith  of  tlie  gospel."  This  is 
what  our  Lord  speaks  of  to  several  of  the  seven  churches  here. 
Hold  fast  till  I  come ;  hold  fast  what  thou  hast,  that  no  man  take 
thy  crown.  This  is  one  great  thing  for  which  we  m.ust  be  account- 
able, and  wherein  we  must  be  faithful. 

To  every  Christian  there  is  committed  a  certain  measure  of  gifts 
and  graces;  to  some  one  talent,  to  some  two,  to  some  five.  Matt. 
XXV.  15.  Now,  the  man  that  is  faithful  occupies  with  them  to  the 
utmost;  lays  not  up  his  talent  inan?ipkin;  and,  through  grace, 
lets  not  the  coal  die  oat;  but   stirs   up   the  fire  of  his   gifts   and 


CROWNED     WITH     ETERNAL     LIFE,  261 

graces,  as  Paul  exliorts  Timothy ;  by  employing  all  to  the  glory 
of  God,  while  he  lives  in  this  world. 

To  every  one  is  committed  a  place  and  employment  in  the  world, 
and  particular  stations  and  relations  therein.  'N'ow,  the  feithful 
man  is  one  that  employs  the  power  and  privilege  of  his  calling  for 
God's  honour ;  and  so  he  is  a  faithful  magistrate,  a  faithful  minis- 
ter, a  faithful  head  or  member  of  a  family,  behaving  himself 
wisely,  and  walking  within  his  house  with  a  perfect  heart,  as  David, 
Psalm  ci.  2.     He  is  faithful  in  every  relation. 

To  every  one  is  committed  a  time  and  opportunity ;  a  particular 
season,  and  day  that  he  is  called  to  improve :  Now  is  the  accepted 
time,  now  is  the  day  of  salvation.  And  he  is  a  faithful  man  that 
redeems  the  time,  and  improves  the  time  of  his  visitation ;  that 
numbers  his  days,  and  applies  his  heart  to  wisdom ;  that  in  this 
their  day  know  the  things  that  belong  to  their  peace ;  tliat  under- 
stand the  times,  and  what  Israel  ought  to  do ;  that  takes  the  op- 
portunity of  the  present  time,  to  witness,  for  the  present  truth. 
Many,  in  our  day,  are  slipping  that  opportunity ;  and  therefore 
God  is  leaving  them  to  be  carried  down  with  the  stream  of  the  cor- 
ruptions and  defections  of  the  time.  Their  apostasy  is  open ;  and 
it  goes  on  to  such  a  height  as  would  never  have  been  expected ; 
nay,  once  a-day  they  would  have  thought.  Am  I  a  dog,  that  I 
should  do  such  things  ?  But  apostasy  wants  but  a  beginning ;  and 
it  usually  begins  with  unfaithfulness,  in  neglecting  the  day,  the 
time,  the  opportunity  of  appearing  for  God  and  his  cause. 

The  faithful  man  is  trusty  to  all  whom  he  is  concerned  with : 
you  see  to  what  he  is  faithful ;  and  now  the  question  is,  To  WHOM 
he  is  faithful  ?  To  this  the  answer  is  also  fourfold  :  He  is  faithful 
to  God,  to  man,  to  himself,  and  to  all  the  generations  of  his  conce]-n. 

To  God ;  having  his  heart  right  with  God,  in  opposition  to  the 
way  of  hypocrites,  spoken  of.  Psalm  Ixxviii.  36,  37,  that  "  did 
flatter  him  with  their  mouth,  and  they  lied  unto  him  with  their 
tongues.  For  their  heart  was  not  right  with  him."  Set  a  wicked 
man,  or  hypocrite  to  prayer,  he  would  ask  these  things  which  ho 
would  not  thank  God  to  give  him ;  his  tongue  will  say.  Give,  and 
his  heart  will  say.  No :  like  Augustine,  before  his  conversion,  he 
confessed  he  would  .have  prayed  when  his  heart  was  saying,  Non 
adhnc,  Domine,  "Not  yet.  Lord."  But  the  faithful  soul  is  one  that 
deals  ingenuously  with  God. 

He  is  faithful  to  man :  not  subjecting  himself  to  fleshly  interest ; 
not  moved  from  the  way  of  God,  by  the  fears  or  flatteries  of  men; 
not  joining  with  them  in  a  course  of  sin,  wickedness,  or  defection  ; 


262  FAITHFULNESS     UNTO     DEATH, 

not  running  with  them  to  tbe  same  excess  of  riot;  not  openly 
joining  with  them,  nor  tacitly  approving  of  them ;  but  giving  a 
plain  testimony  against  their  sinful  ways,  according  to  that  law  of 
1lie  Lord,  Lev.  xix.  17,  "  Thou  shalt  not  hate  thy  brother  in  thine 
3-ieart ;  thou  shalt  in  any  wise  rebuke  thy  neighbour,  and  not  suffer 
sin  upon  him ;"  (or,  as  it  is  in  the  margin,  "  that  thou  bear  not  sin 
for  him.") 

He  is  faithful  to  himself;  to  his  light,  to  his  conscience  :  herein 
doth  he  exercise  himself,  "  to  have  always  a  conscience  void  of 
off'ence  toward  God,  and  toward  men,"  Acts  xxiv.  16.  Endeavour- 
ing to  have  the  testimony  of  conscience  spoken  of,  2  Cor.  i.  12. 
He  is  an  unfaithful  man  that  crosses  the  light  of  his  own  consci- 
ence, as  many  have  done  at  this  day,  and  God  has  given  them  up 
to  side  with  all  the  dreadful  defections,  and  awful  delusions  of  the 
day,  according  to  that  threatening.  Psalm  Ixxxi.  11,  12,  ''But  my 
people  would  not  hearken  to  my  voice ;  and  Israel  would  none  of 
me.  So  I  gave  them  »up  unto  their  own  hearts'  lust :  and  they 
walked  in  their  own  counsels."  The  faithful  man  is  so  faithful  to 
himself;  that  he  searches  and  tries  himself,  and  loves  to  be 
searched  and  tried  by  God  himself.  Psalm  xxvi.  2,  "Examine  me, 

0  Lord,  and  prove  me ;  try  my  reins  and  my  heart."  Psalm 
cxxxix.  23,  24,  "Search  me,  0  God,  and  know  my  heart:  try 
me,  and  know  my  thoughts  :  and  see  if  there  be  any  wicked  way 
in  me." — The  man  suspects  himself,  because  he  knows  the  deceit- 
fulness  of  his  own  heart,  and  is  jealous  of  his  own  heart;  and  there- 
fore ready,  with  the  first,  to  cry.  Master,  is  it  I  ?  He  judges  him- 
self, condemns  himself;  and  though  he  condemns  sin  in  all  men, 
and  is  grieved  to  see  sin  in  others;  and  is  willing  to  witness  against 
the  sins  of  the  time  he  lives  in ;  yet  he  is  more  severe  against  him- 
self, and  his  own  sin  than  he  is  against  others  and  their  sins :  hence 
abstinence  from  sin  will  not  suf&ce  him,  without  hatred ;  nor  hatred, 
without  mortification. 

He  is  faithful  to  all  the  generations  of  his  concern ;    I  mean,  to 
the  generations  past,  present,  and  to  come. — He  is  faithl'ul  to  the 

1  last  generations  of  his  predecessors  and  forefathers ;  if  they  have 
transmitted  to  us  any  good  thing,  and  given  us  any  good  examples, 
conveyed  to  us  any  notable  treasures,  such  as  the  pure  docti'ine, 
worship,  discipline,  and  government  of  the  church ;  sound  Confes- 
sions of  Faith:  the  faithful  man  knows  he  cannot  be  faithful  to  his 
forfathers,  if  these  be  not  faithfully  kept.  If  any  of  you  have  had 
jtarents,  now  in  the  dust,  who  gave  you  good  examples,  counsel.- , 
and  instructions,  if  you  now  ucgloot  these,  you  cannot  be  faithful 


CROWNED     WITH     ETERNAL     LIFE.  263 

to  yovir  parents  tliat  are  gone. The  faithful  man  studies  to  be 

faithful  to  the  present  generation,  and  to  the  present  truth  that  is 
controverted  in  his  day,  that  he  may  glorify  Grod  in  his  day;  and, 
by  his  example,  excite  others  about  him,  his  fanidy,  and  neighbour- 
hood :  such  faithfulness  we  see  how  it  is  commended  in  Abraham, 
Genesis  xviii.  19,  "I  know  him,  that  he  will  command  his  children 
and  his  household  after  him,  and  they  shall  keep  the  way  of  the 
Lord,  to  do  justice  and  judgment." — The  faithful  man  studies  thus 
to  be  faithful  to  the  generation  to  come,  by  transmitting  to  them  a 
faithful  testimony  for  God  and  his  truth.  See  this  exemplified, 
Psahn  Ixxviii.  3, — 8.  A  faithful  man  may  thus  be  a  blessing  to 
posterity. 

2dly,  What  is  imported  in  being  faithful  unto  death.  Here  is 
the  perseverance  in  this  duty  that  we  are  called  to  :  and  upon  this 
there  are  these  four  things  I  would  observe  as  imported  in  it. 

That  it  would  contribute  much  to  make  us  faithful  and  steady  in 
the  Lord's  way,  to  be  in  the  view  of  death  and  mortality  :  there- 
fore, says  the  Spirit  of  God,  Deut.  xxxii.  29,  "  0  that  they  were 
wise,  that  they  understood  this,  that  they  would  consider  tlieir 
latter  end  !"  What  makes  many  so  unfaithful  in  their  life  ?  Even 
because  they  are  so  unthoughtful  of  their  death:  they  cannot  think 
of  exposing  themselves  to  any  losses,  crosses,  or  hazards  and  incon- 
veniences for  religion's  sake ;  hoping  they  will  live  so  long  and  so 
long  in  this  world,  not  considering  their  latter  end,  and  how  near 
it  may  be  at  hand ;  and  consequently  what  need  there  is  to  make  a 
faithful  improvement  of  a  short  life. 

That  there  is  no  other  term-day  of  the  faithfulness  of  God's  peo- 
ple, but  the  day  of  death;  Matt.  xxiv.  13,  "He  that  shall  endure 
unto  the  end,  the  same  shall  be  saved."  Eev.  ii.  25,  Hold  last  till 
I  come.  Luke  xix  13,  Occupy  till  I  come ;  till  I  come,  by  death 
and  release  thee.  Hence,  it  is  that  no  victory  obtained  in  our  life- 
time releases  us  from  the  task  of  faithfulness,  Eph.  vi.  13,  1-4, 
Having  done  all,  stand;  in  the  margin.  Having  overcome  all, 
stand.  Having  slain  one  enemy,  you  must  engage  with  another  ; 
the  warfare  is  not  accomplished  till  the  day  of  death. 

That  day  is  the  upshot  and  conclusion  of  the  believer's  work 
and  warfare  amongst  enemies ;  after  death  there  is  no  enemy. 
Hence  the  time  of  Christ's  coming  is  called  the  time  of  refreshing. 
Acts  iii.  19  ;  a  time  of  cooling :  their  hot  war  never  cools  till  then  ; 
but  then  they  may  look  over  their  shoulders,  and  laugh  at  all  their 
enemies ;  Sorrow  and  sighing  shall  floe  away.  Then  will  the  saint 
laj^  down  his  arms  and  put  on  his  crown;  he  will  lay  down  his 


2(U  FAITHFULNESS     UNTO      DEATH, 

sword,  and  take  up  his  sceptre,  saying,  Farewell  faitli,  and  welcome 
vision ;  I'arewell  hope,  and  welcome  fruition ;  larewell  sorrow  and 
fighting,  and  welcome  joy  and  singing,  etc.  Bless  God  there  is  a 
term-day  of  trouble  coming ;  you  are  promising  yourself  an  out- 
gate  this  day  and  that  day  ;  but  here  is  a  term-day  that  will  not 
fail  you. 

It  imports,  that  we  should  be  constant  and  faithful,  though  death 
were  laid  in  the  way  of  our  duty  and  fidelity :  and,  indeed,  a 
faitliful  man  that  knows  the  work  of  God's  service,  and  the  value 
of  his  truth,  will  quit  his  life  before  he  quit  his  fidelity  ;  and  that 
for  two  reasons. 

Because,  in  the  cause  of  God,  and  in  the  course  of  faithfulness,  a 
man's  losses  turns  out  advantages ;  and  all  the  advantages  that  are 
got  by  unfaithfulness  turn  to  losses ;  if  a  man  would  gain  his 
life,  he  must  lose  it,  Matt.  x.  39.  There  was  never  a  surer  way 
for  a  man  to  gain  his  life,  than  to  lose  it  for  faithfulness   to  Christ. 

Because  a  faithful  man  finds  the  Lord's  favour  better  than  life  ; 
for,  "  In  his  favour  is  life,"  Psal.  xxx.  5.  "  Thy  loving  kindness 
is  bettter  than  life,"  Psalm  Ixiii.  3.  Put  God's  favour,  with  death 
itself,  in  the  one  hand,  and  God's  wrath,  with  life  in  the  other,  the 
faithful  man  will  soon  know  what  to  choose,  and  will  say,  Lord, 
there  is  no  choice,  there  is  no  comparison.  Ye  that  close  with 
Christ,  may  see  what  you  are,  through  grace,  to  resolve  upon,  even 
to  be  faithful  unto  death  ;  and  to  lay  down  all,  yea,  and  life  itself, 
for  his  service.  And  death  itself  should  be  resolved  upon  rather 
than  be  unfaithful;  then  how  patiently  should  you  bear  any  thing 
that  he  sends  less  that  death  ?  Thus  the  apostle  says,  Ileb.  xii.  4, 
"  Ye  have  not  yet  resisted  unto  blood ;"  you  might  have  greater 
burdens  ;  therefore  bear  the  less  more  patiently.  Many  are  peevish 
and  fretful  under  public  and  necessary  burdens  ;  but,  what  if  Christ 
came  and  sought  your  life  ?  Would  you  then  be  fiiithful  unto 
death  ?  If  he  should  seek  all  your  worldly  accommodation,  your 
houses,  lands,  and  possessions  ?     Would  you  then  suffer  joyfully 

the  spoiling  of  your  goods  ? So  much  for  a  hint  about  being 

faithful  unto  death. 

3dly.  The  next  thing  to  be  explained  is  the  crown  of  life.  AVhat 
are  we  to  understand  by  this  ?  We  find  eternal  life  and  happiness 
is  elsewhere  called  a  crown  of  life,  James  i.  12,  "  Blessed  is  the  man 
that  endureth  temptation  :  for  when  he  is  tried,  he  shall  receive 
the  crown  of  life,  which  the  Lord  hath  promised  to  them  that  love 
him."  It  is  called  a  crown  as  it  is  a  gracious  reward  of  the  faith- 
ful man ;  in  allusion  to  the  custom  of  the  times,  when  a  crown  was 


CRO"WNED     WITH     ETERNAL     LIFE.  2(35 

given  to  wrestlers  and  runners,  as  a  badge  and  garland  of  'honour. 
Here  we  may  notice  some  things  imported  in  the  words,  and  then 
some  reasons  whjit  is  called  a  crown. 

There  are  these  two  things  may  be  observed  as  imported  in  the 
words. 

That  they  that  would  be  faithful  ought  to  look  to  eternity,  and  a 
crown  of  glory.  No  doubt,  the  faithful  have  encouragement  even 
here  by  the  way ;  but  the  grand  encouragements  are  a-coming ; 
"  If  in  this  life  only  we  have  hope  in  Christ,  we  are  of  all  men  the 
most  miserable,"  says  the  apostle,  1  Cor.  xv.  19.  Moses  had  an 
eye  to  the  recompense  of  reward  ;  and  Paul  had  a  look  to  the  prize 
of  the  high  calling  of  God  in  Christ,  and  all  believers  have  Christ 
in  them  the  hope  of  glory.  Some  believers  take  it  ill  that  they 
have  not  so  much  comfort  here  as  they  would  wish,  when  yet  the 
hope  of  glory  is  set  before  them  and  not  made  use  of. 

That  eternal  life  is  a  sufl&cient  up-making  of  all  the  difficulties 
the  faithful  can  meet  with  here  in  the  Lord's  way ;  all  their  suffer- 
ings and  hardships  are  well  made  up  with  a  crown :  whatever 
losses  they  sustain  here,  yet,  when  they  land  in  heaven,  they  will  be 
no  losers  ;  it  will  be  no  grief  of  heart  to  them  then  to  remember  that 
they  came  through  great  tribulation,  and  that  they  were  helped  to  be 
faithful  unto  death  ;  while  they  "  rejoice  in  hope  of  the  glory 
of  God,"  they  have  reason  to  "  glory  in  tribulations,"  Eom.  v.  2,  3. 
But, 

Why  is  it  called  a  crown  of  life  ?  To  this  we  reply  in  the  follow- 
ing particulars. 

It  is  a  crown  of  life  in  respect  of  faithfulness  unto  death  they  are 
called  to ;  intimating,  the  encouragement  allowed  to  them ;  that, 
though  called  to  lay  down  their  life,  yet  tliey  are  so  far  from  being- 
losers,  that  they  but  change  a  life  of  sorrow  for  a  life  of  iov ;  and 
rivers  of  tears,  for  rivers  of  pleasure  for  evermore.  Perhaps  some 
saints  will  scarcely  get  a  sight  of  heaven  while  in  this  world,  but 
rather  of  hell,  and  of  enemies,  and  devils,  and  corruptions  ;  and 
looking  much  upon  sin,  they  hardly  know  till  they  be  within  the 
gates  of  the  New  Jerusalem. 

It  is  called  a  crown,  because  it  is  an  honour  put  upon  the  faith- 
ful man.  The  wrestlers  and  runners  of  old,  as  I  said,  had  badsres 
of  honour  put  upon  their  heads ;  so  the  faithful  will  be  crowned 
with  glory  and  honour.  Faith,  however  weak  will  "  be  found  unto 
praise,  and  honour,  and  glory,"  1  Pet.  i.  7.  Here  they  sit 
many  times  with  the  dogs,  as  it  were ;  content  with  the  crumbs : 
but  then  they  will  be  set  upon  the  throne  with  Christ,  Rev.  ill.  21. 


266  FAITHFULNESS     UNTO     DEATH. 

It  is  a  crown  in  respect  of  the  plenty  of  all  good  that  is  to  be 
enjoyed  there ;  Thou  crownest  the  year  with  thy  goodness ;  that  is, 
thou  makestit  abound  with  fruitfulness  :  and  this  is  most  agreeal)le 
to  the  heavenly  blessings;  for,  "  in  thy  presence  is  fullness  of  joy," 
Psalm  xvi.  11.  Enter  thou  into  the  joy  of  the  Lord.  Plenty, 
without  want ;  and  rest,  without  weariness,  is  there :  the  joy  does 
not  enter  into  them  only,  as  here ;  but  they  enter  into  the  joy  of 
their  Lord  :  and  have  communion  with  God  in  his  joy. 

It  is  a  crown  of  life  in  respect  of  safety  ;  for,  it  guards  the  man 
from  all  trouble ;  Psalm  v.  12,  "  With  favour  wilt  thou  compass 
him,"  [Heb.  crown  him,]  "as  with  a  shield."  God's  favour,  even 
in  this  life,  guards  the  saints  from  danger  ?  so  that  the  blast  of  the 
terrible  one  is  but  as  a  storm  against  a  stone  wall;  but  when  he  gets 
this  crown  of  life  upon  his  head,  there  shall  not  be  any  enemies 
left  to  annoy  him ;  his  head  wiU  be  crowned  and  lifted  above  all  his 
enemies. 

In  a  word,  it  is  called  a  crown  of  life,  for  its  preciousness  and 
dignity ;  splendor  and  glory ;  duration  and  permanence.  It  is  a 
kingdom,  a  palace,  a  throne,  a  sceptre,  and  an  inheritance,  Incor- 
ruptible, undeiiled,  and  that  fadeth  not  away,  like  the  earthly  crown 
of  mortal  kings,  princes  and  potentates. 

4tldy,  The  last  thing  to  be  explained  on  this  first  general  head, 
is  the  manner  of  the  conveyance  of  it ;  "I  will  give  thee  a  crown 
of  life,"     And  here  four  things  may  be  observed. 

The  party  conveying,  or  the  person  conferring  this  blessedness, 
in  the  pronoun  I ;  "  I  will  give."  Christ,  who  is  the  Purchaser, 
is  also  the  dispenser  and  giver  of  the  crown ;  this  power  he  has  as 
Mediator;  "As  thou  hast  given  him  power  over  all  flesh,  that  he 
should  give  eternal  life  to  as  many  as  thou  hast  given  him ;"  John 
xvii.  2. 

The  party  to  whom  the  conveyance  is  made,  "  I  will  give  thee;" 
"Be  thou  faithful  unto  death,  and  I  will  give  thee,"  namely,  the 
faithful  person.  And  here  you  are  to  observe  the  difference 
between  the  promises  of  the  covenant  of  works,  and  the  covenant 
of  grace :  in  the  covenant  of  works,  the  promise  was  not  made  to 
the  worker,  but  to  the  work,  and  to  the  worker  because  of  his 
works ;  for  works  was  the  condition  :  but  in  the  covenant  of  grace, 
the  promise  is  not  made  to  the  work,  but  to  the  worker,  and  that 
not  for  his  work  but  because  he  is  in  Christ,  and  his  work  is  the 
evidence  thereof;  for  example,  in  that  promise,  Rom.  viii.  13,  "  If 
ye  through  the  Spirit,  .do  mortify  the  deeds  of  the  body,  ye  shall 
live ;"  here  the  promise  is  not  made  to  the  work  of  mortification, 


CROWNED     WITH     ETERNAL     LIFE.  267 

but  to  tlie  mortified  person  ;  and  that  not  because  of  his  mortifica- 
tion, but  because  he  is  in  Christ ;  and  his  mortification,  through 
the  Spirit,  is  an  evidence  thereof.  Thus,  here,  the  promise  of  the 
crown  of  life  is  not  made  to  the  work  of  faithfulness,  but  to  the 
faithful  person ;  and  that  not  because  of  his  faithfulness,  but 
because  he  is  faithful  in  Christ ;  or,  because  he  is  united  to  Christ : 
and  his  faithfulness  is  an  evidence  of  his  union  to  Christ ;  to  whom, 
all  the  promises  are  primarily  made ;  and  in  whom  they  are  all 
Yea  and  Amen.  Christ's  work,  his  righteousness,  being  the 
only  condition  of  the  covenant,  to  which  all  the  promises  are 
made. 

Hence  hei'e  you  may  have  the  manner  of  the  conveyance, 
namely  by  free  gift ;  "  I  will  GIVE  thee  a  crown  of  life ;"  according 
to  Rom.  vi  23,  "  The  gift  of  God  is  eternal  life  through  Jesus 
Christ  our  Lord."  And  it  must  needs  be  by  free  gift,  because 
there  is  nothing  in  the  creature  that  can  deserve  it.  That  God,  who 
conveys  faith  and  faithfulness  to  the  soul,  might,  in  justice,  at  the 
same  instant  convey  that  soul,  to  hell ;  the  grace  whereby  we  are 
fiiithful  is  free  grace  ;  and  so  the  gift  of  the  crown  must  be  by  free 
grace  also ;  It  is  God  that  worketh  in  us,  both  to  will  and  to  do 
of  his  good  pleasure.  The  more  faithful  we  are  to  God  through 
his  grace,  the  more  do  we  run  in  his  debt,  who  gives  grace  to  be 
faithful ;  and  how  can  the  new  debt,  still  running  up,  merit 
a  crown  ?  Therefore  it  must  be  freely  given.  The  crown  of  glory 
is  a  crown  of  mercy  ;  Psal.  ciii.  4,  "  He  crowneth  thee  with  loving 
kindness,  and  tender  mercies."  Not  unto  us,  not  unto  us,  or  to 
our  faithfulness,  but  to  thy  name  be  glory,  will  be  the  song  of  the 
redeemed. 

Hence  observe  the  sovereign  reason  of  the  conveyance,  namely, 
his  will  and  pleasure ;    "  I  WILL  give  thee  a  crown  of  life."     And, 

0  !  how  does  the  Father's  will  and  the  Son's  harmonize,  in  giving 
the  crown  ?  Fear  not  little  flock,  says  Christ,  it  is  your  Fatlier's 
good  pleasure  to  give  you  the  kingdom :  and  it  is  Christ's  will  ex- 
pressed to  the  Father,  John  xvii.  24,  "  Father  I  will  that  they 
also,  whom  thou  hast  given  me,  be  with  me  where  I  am  ;  that 
tliey  may  behold  my  glory,  which  thou  hast  given  me."     By  this 

1  am  conducted, 

II.  To  the  second  general  head  proposed,  Avhicli  was  the  confir- 
mation of  the  doctrine,  viz.  That  to  these  who  are  faithful  unto 
death,  Christ  is  to  give  a  crown  of  life. 

Here  I  might  do  these  two  things,  first,  show  that  it  is  so ;  and 
secondly,  why  it  is  so. 


2  38  F  AITIIFU  LX  E3S     UXTO     DEATH, 

That  it  is  so,  appears  from  the  words  of  the  text,  to  which  agree 
maay  other  promises  ;  Matt,  xxiv  13,  "  He  tliat  shall  endure  unto 
the  end,  the  same  shall  be  saved."  The  faithful  unto  death,  are 
the  overcomers  ;  and  more  than  conquerors,  through  Christ ;  and 
you  will  see  every  epistle  to  the  seven  churches  of  Asia  conclude 
with  a  promise  to  such,  of  a  crown  of  life  under  various  names  and 
denominations;  E,ev.  ii.  7,  "To  him  that  overcometli  will  I  give 
to  eat  of  the  tree  of  life,"  etc.  Verse  17,  "  To  him  that  over- 
cometh,  wdl  I  give  to  eat  of  the  hidden  manna,  and  will  give  him  a 
white  stone,  and  in  the  stone  a  new  name  written,"  etc.  Chap.  iii.  12, 
"Him  that  overcometh  wdl  I  make  a  pillar  in  the  temple  of  my  God." 
Verse  21,  "  To  him  that  overcometh  will  I  grant  to  sit  with  me  in 
my  throne,"  etc. 

Why  will  he  give  tlie  crown  of  life?  Why,  he  will  give  a  crown 
of  life  to  them,  who  are  laithful  unto  death.  Beside  the  sovereign 
reason,  I  have  mentioned,  on  the  following  accounts. 

He  will  give  them  a  crown  of  life,  because  he  has  promised  so  to 
do,  as  here,  to  all  that  continue  faithful  in  their  day  :  see  also  Luke 
xxii.  28,  29,  "  Ye  are  th^-j  which  have  continued  with  me  in  my 
temptations.  And  I  appoint  unto  you  a  kingdom,  as  my  Father 
hath  appointed  unto  me." 

Because  he  has  purchased  it  to  them,  as  well  as  the  grace  of 
faithfulness,  the  glory  that  follows  is  also  purchased ;  therefore  is 
heaven  called  the  "  purchased  possession,"  Eph.  i.  14.  The  crown 
Oi  life  is  the  price  of  blood. 

They  shall  have  the  crown,  because  they  are  his  children  ;  they 
are  born  of  God  :  and  being  children,  they  are  "  heirs,  heirs  of  God, 
and  joint  heirs  with  Christ,"  Eom.  viii.  17.  In  kingdoms,  the  first 
born  only  are  heirs  :  but  all  God's  children  are  heirs  of  a  crown 
and  kingdom. 

To  them,  who  are  faithful  unto  death,  he  will  give  a  crown  of 
life,  because  he  is  their  God.  This  is  the  great  reason  why  he  will 
give  them  a  crown  of  eternal  life,  because  he  who  is  the  true  God, 
and  eternal  life,  is  their  God,  Heb.  xi,  16.  It  is  said  of  the  faithful 
under  the  Old  Testament,  "  They  desire  a  better  country,  that  is,  an 
heavenly  :  wherefore  God  is  not  ashamed  to  be  called  their  God  : 
for  he  hath  prepared  for  them  a  city."  Tlierefore  when  God 
is  ours,  eternal  life  is  ours :  he  will  not  be  called  our  God  for 
nothing. 

To  the  faithful  unto  death,  he  will  give  a  crown  of  life,  becau.se 
they  are  the  members  of  his  body ;  Who  is  the  head  of  the  body, 
the  church  :  and  the  head  being  crowned  with  glory  and  honour, 


CEOWNED     WITH     ETERNAL     LIFE.  269 

SO  must  the  members  be,  so  must  "  bis  bod}^,  the  fullness  of  him 
that  filleth  all  in  all,"  Eph.  i.  23.  They  have  the  honour  to  make 
Christ  mystical,  perfect  and  complete ;  and  he,  as  the  head,  is  gone 
away  to  heaven,  "  to  prepare  a  place  "  for  them,  .John  xiv.  2  ;  and 
sends  down  his  Spirit  to  prepare  them  for  it.  Though  now  they 
are  despised  and  rejected ;  yet,  a  little  while,  and  they  shall  shino 
glorious  in  Christ's  glory  ;  for,  He  will  be  "  glorified  in  his  saints," 
and  "  admired  in  all  them  that  believe,"  2  Thess,  i.  10. 

To  them  who  are  faithful  unto  death  he  will  give  a  crown  of  life, 
because  it  is  suitable  that  it  should  be  so ;  not  only  suitable  to  the 
promise  and  purchase,  I  have  spoken  of,  and  suitable  to  their  rela- 
tion to  him,  and  his  relation  to  them,  but  suitable  to  their  desires ; 
and  he  hears  the  desire  of  the  humble.  It  is  suitable  to  their  la- 
bour and  pain  ;  for  God  hath  said,  their  labour  shall  not  be  in  vain 
in  the  Lord.  It  is  suitable  to  their  hope  and  expectation:  The  ex- 
pectation of  the  poor  shall  not  perish  for  ever.  It  is  suitable  to 
their  prayers ;  they  pray  for  the  crown  and  he  is  the  hearer  of 
prayer.  It  is  suitable  to  their  needs  and  wants ;  they  are  weary 
with  fighting  and  they  need  rest;  therefore,  There  remains  a  rest 

for  the  people  of  God. So  much  for  the  confirmation  of  the 

doctrine,  by  scripture  and  reason. 

III.  The  third  general  head  proposed,  was.  The  application.  Is 
it  so,  That  our  Lord  Jesus  Christ  will  give  a  crown  of  life  only  to 
those  that  are  faithful  unto  death. 

Hence  see  the  reason  of  all  zealous  appearances  of  God's  children 
in  all  ages;  and  the  reason  of  their  steadfast  contendings  and 
earnest  essays,  to  wiiiiess  lor  the  honour  of  God,  and  his  truth;  for 
which  essays  the  world  has  in  every  age  condemned  faithful  minis- 
ters and  people,  and  shamefully  reproached  them  :  why,  they  know 
that  their  Lord  was  in  earnest,  calling  tliem  to  be  faithful  even 
unto  death ;  and  hence  their  care  was  not  to  please  men,  but  to 
please  him  that  called  them  to  be  faithful ;  therefore,  they  under- 
valued the  reproach  of  men,  and  endured  as  seeing  him  who  is  in- 
visible. 

See  hence,  that  few  will  get  the  crown  of  life,  because  few  are 
faithful.  These  cannot  be  faithful  that  are  destitute  of  faith,  and 
strangers  to  Christ;  that  are  ignorant  of  him,  and  disobedient  to 
the  call  of  the  gospel ;  against  such,  Christ  will  be  revealed  from 
heaven,  in  flaming  fire,  to  take  vengeance  on  them  ;  because  they 
know  not  God,  nor  obey  the  gospel.  These  that  are  unfaithful  can 
have  no  ground  of  hope,  for  the  crown  of  life.  Oh  !  the  misery  of 
the  unfaithful,  the  unbelieving,  and  ungodly  !     However  prosper- 


270  F  A  IT  II  F  U  L  X  2SS     UNTO      DEATH, 

ous  they  are  now,  in  time,  thej  are  doomed  with  the  unfaithful 
servant,  into  "outer  darkness:  where  there  shall  be  weeping  and 
gnashing  of  teeth,"  Matt,  xxv,  30. 

Hence  see  the  happiness  of  the  faithful ;  for,  to  them  shall  be 
given  a  crown  of  life.  Here  it  may  be  enquired.  Who  are  the 
faithful  ?  To  this  we  reply.  All  that  are  in  Christ,  by  the  grace 
of  faith ;  and  that  abide  in  him,  by  the  life  of  faith  :  they  that  hold 
the  head,  and  so  hold  fast  the  truth  as  it  is  in  Christ  Jesus :  they 
that  believe  in  him  with  the  heart,  and  confess  him  with  the 
mouth:  These  shall  overcome  by  the  blood  of  the  Lamb,  and  the 
word  of  their  testimony.  Some  will  think  we  reckon  them  all 
faithful  that  are  on  our  side,  and  of  our  party  in  the  present  seces- 
sion. Indeed,  I  am  far  from  thinking  all  of  that  name  will  be 
found  faithful ;  but  they  that  do  not  appear  for  Christ  in  a  day  of 
trial,  nor  cleave  to  his  persecuted  cause,  surely  they  are  not  faith- 
ful in  their  day.  But  these  that  honestly  keep  the  word  of  Chirst's 
patience,  however  reproached  and  persecuted ;  they  are  happy, 
though  they  be  under  the  cross ;  for,  they  are  in  the  way  to  the 
crown. 

Hence  see  the  necessity  of  faithfulness ;  since  none  shall  have 
the  crown  of  life  but  the  faithful ;  the  command  of  Christ  makes  it 
necessary  in  point  of  duty.  Be  thou  faithful;  the  promise  makes  it 
neces-ary  in  point  of  interest  and  advantage,  I  will  give  thee  the 
crown  of  lite;  we  expect  God  will  be  true  to  his  word  of  promise; 

and,  in  the  faith  thereof,  we  ought  to  be  true  to  our  trust. The 

Jews  speak  of  two  great  deposituras,  or  sacred  trusts,  God  has 
committed  to  the  sons  of  men,  namely,  the  lamp  that  is  within  us, 
the  soul ;  and  the  lamp  without  us,  the  law,  comprehending  the 
divine  mysteries.  We  are  called  to  hold  fast  the  truth  ;  "  to  hold 
fast  the  form  of  sound  words,"  2  Tim.  i.  13  ;  the  doctrine,  worship, 
discipline,  and  government  of  his  house ;  to  be  faithful  in  defend- 
ing and  contending  for  the  faith,  Jude,  verse  3.  Ministers  and 
people  both  are  called  to  this  work,  especially  when  these  concerns 
of  God's  glory  are  at  stake,  and  endangered  by  the  corruptions  and 
defections  of  their  time.  True,  a  carnal  and  careless  generation  of 
professors  reckon  such  as  desire  to  endeavour  to  be  thus  faithful, 
nothing  but  madmen,  as  Christ  himself  was  said  to  be  beside  him- 
self: they  are  reckoned  men  of  contention,  fire-brands,  pests,  and 
troublers  of  Israel ;  men  that  turn  the  world  upside  down.  *  *  * 

Hence  see,  the  necessity  of  perseverance,  or  of  being  'aithful 
unto  death.  It  is  not  enough  to  begin  well;  and  hold  out  a  little: 
the  croAvn  of  life  is  promised  to  them  that  are  faithful  to  the  death; 


CROWNED     WITH     ETERNAL     LIFE.  271 

they  that  endure  to  the  end,  shall  be  saved.  The  command  is 
peremptory,  "  Hold  fast  till  I  come."  "We  need  therefore  not  only 
grace  to  be  faithful,  but  grace  to  abide  so,  ami  to  stand  fast  in  the 
faith,  lookins:  to  ourselves,  "that  we  lose  not  those  things  which 
we  have  wrought,  but  that  we  receive  a  full  rewaixl,"  2  John  verse 
8.     Hence, 

See  the  evil  and  danger  of  apostasy,  and  of  unfaithfulness;  "If 
any  man  draw  back,  my  soul  shall  have  no  pleasure  in  him," 
Heb.  X.  38.     *     *     * 

Hence  see  the  duty  of  all,  who  would  be  honoured  with  a  crown 
of  life,  namely,  to  be  "faithful  unto  death."  Let  me  exhort  you 
then,  1.  To  be  faithful.     2.  To  be  faithful  unto  death. 

To  be  faithful.  And  there  are  these  following  inducements  to  it 
I  would  offer  you. 

Faithfulness  is  what  all  the  children  of  God  may,  through  grace, 
attain  in  whatever  station;  though  you  cannot  be  perfect  here,  yet 
you  may  be  faithful  and  upright :  though  you  be  not  so  far  digni- 
fied as  others,  in  gifts  and  graces,  and  have  not  five  talents ;  yet 
you  may,  through  grace,  be  faithful  in  improving  the  two  you 
have :  and  so  the  woman  said,  "  Though  I  cannot  dispute  for 
Christ,  yet  I  can  burn  for  him."  So,  though  you  cannot  do  much 
for  Christ,  yet  you  may  be  accounted  faithful,  who  are  ready  to 
suffer  for  him.  Though  you  cannot  act  for  him  in  such  a  public 
manner,  in  such  a  public  station  as  others,  yet  you  may  be  faithful 
in  private ;  yea,  and  be  in  a  secret  chamber,  when  it  is  not  to  ex- 
clude your  confessing  Christ  before  the  world,  as  you  have  oppor- 
tunity. We  cannot  expect  a  perfect  church  on  earth,  but  we 
should  seek  to  be  members  of  a  pure  and  faithful  church,  aiming 
at  perfection,  and  owning  her  imperfections ;  and  faithfully  ac- 
knowledging all  things  that  are  wrong ;  but,  I  think,  you  will  own 
we  should  beware  of  that  church  that  is  so  unfaithful,  as  neither 
to  confess  nor  forsake.  However,  here,  I  say,  it  is  a  great  enco-ar- 
agement  to  faithfulness,  that,  through  grace,  you  may  be  faithful 
in  whatever  station,  even  the  lowest ;  and  be  as  far  forward  in 
fidelity,  as  the  greatest, 

A  second  encouragement  is,  that  ?.  man  may  be  faithful  unto 
God,  though  he  be  not  successful.  It  will  not  be  enquired  of  a 
minister  in  his  labour^  or  a  Christian  in  his  endeavours,  what  suc- 
cess he  has  had ;  but  what  fidelity  he  has  used ;  therefore  Christ 
says  not.  Well  done,  successful  servant;  but,  good  and  faithful 
servant.  You  may  take  an  instance  of  this  both  in  the  public,  and 
in  your  bosom.     In  the  public ;  it  is  said,  Isa.  xlix.  4,   "I  have 


272  FAITHFULNESS     UNTO      DEATH, 

laboured  in  vain,  I  have  spent  my  strengtli  for  nouglit,  and  in  vain : 
and  yet,  surely  my  judgment  is  with  the  Lord,  and  my  work  with  my 
God."  Again,  in  your  bosom,  it  will  not  be  enquired,  what  success 
you  have  had,  and  what  speed  you  have  come  in  your  conflict  against 
sin  and  Satan ;  but,  art  thou  aiming  at  faithfulness  in  the  holy 
war?  Psal.  xviii.  21,  "I  have  kept  the  ways  of  the  Lord." 
Well,  how  proves  he  that  ?  Indeed,  he  durst  not  say,  I  have  not 
departed  from  my  God ;  but  he  could  venture  to  say,  I  have  not 
WICKEDLY  departed  from  my  God. 

The  next  encouragement  is.  Faithfulness  is  the  way  to  increase: 
the  talent  that  is  occupied  shall  grow.  Many  do  not  grow  in  grace, 
because  they  do  not  improve  it;  "Then  shall  we  know,  if  we  follow 
on  to  know  the  Lord  :  his  going  forth  is  prepared  as  the  morning; 
and  he  shall  come  unto  us  as  the  rain,  as  the  latter  and  former 
rain  unto  the  earth,"  Hos.  vi.  4. 

A  fourth  encouragement  is,  the  greatest  honour  can  be  put  upon 
you,  and  the  greatest  mercy  you  can  find,  to  get  leave  to  be  faith- 
ful ;  it  is  said  of  Paul,  he  obtained  mercy  to  be  faithful,  1  Cor.  vii. 
25.  If  you  considered  that  to  be  faithful  is  a  privilege  and  a  great 
mercy,  you  would  go  cheerfully  to  work :  but  when  you  believe 
the  command  to  be  faithful  in  this  or  that  duty,  as  upon  Pharaoh's 
task-masters,  saying,  with  heaviness,  It  must  be  done ;  and  not 
with  cheerfulness,  It  shall  be  done,  through  grace ;  why,  then  your 
service  is  but  legal,  not  evangelical ;  forced  and  not  free,  as  if  you 
were  under  the  law,  and  not  under  grace.  But  if  you  looked  upon 
faithfulness  as  a  mercy,  a  privilege,  and  honour,  as  David  did, 
when  he  got  leave  to  offer  to  the  house  of  the  Lord,  then  you  would 
say  with  him,  1  Chron.  xxix.  14.  "  Who  am  I,  and  what  is  my 
people,  that  we  should  be  able  to  offer  so  willingly  after  this  sort? 
For  all  things  come  of  thee,  and  of  thine  own  have  we  given  thee." 

A  fifth  encouragement  we  offer  is,  That  though  you  should  have 
few  neighb9urs  in  this  unfaithful  generation,  yet  the  fewer  they 
:a'e,  that  are  faithful  in  their  day,  the  more  honourable  mention 
will  be  made  of  them  ;  "  Ihou  hast  a  few  names  even  in  Sardis 
which  have  not  defiled  their  garments ;  and  they  shall  walk  with 
me  m  white :  for  they  are  worthy,"  Rev.  iii.  4.  And  though  the 
whole  generation  about  them  should  ruin  themselves  with  their 
infidelity  and  apostasy,  yet  God  will  take  care  of  them  and  theirs, 
that  study  faithfulness,  and  endeavour  to  put  honour  upon  God  in 
their  day ;  "  The  Lord  said  unto  Noah,  Come  thou  and  all  thy 
house  into  the  ark ;  for  thee  have  I  seen  righteous  befoi'e  me  in 
this  generation,"  Gen.  vii.  1. 


CROWXED     WITH     ETERNAL     LIFE.  27  ^ 

The  next  encouragement  we  present  you  witli  is  this,  You  that  aim 
at  fidelity,  though  you  should  have  never  so  many  unfaithful  neigh- 
bours about  you,  yet  you  have  a  faithful  God  to  deal  with.  What 
encouragement  is  it  to  be  a  faithful  servant,  that  j^ou  have  a  faith- 
ful Master  ?  1  Cor.  i.  9,  "  God  is  faithful,  by  whom  ye  are  called 
unto  the  fellowship  of  his  Son  Christ  Jesus  our  Lord."  And  chap. 
X.  13,  "God  is  faithful,  who  will  not  suffer  you  to  be  tempted  above 
that  ye  are  able,"  &c.  1  Thess.  v.  24,  "Faithful  is  he  that  calleth 
you,  who  also  will  do  it."  And  2  1  hess.  iii.  3,  where  the  apostle 
speaking  of  the  need  of  being  delivered  from  unreasonable  and 
wicked  men,  for  all  men  have  not  faith,  it  follows,  "  but  the  Lord 
is  faithful,  who  shall  stablish  you,  and  keep  you  from  evil."  1 
John  i.  9,  "  If  we  confess  our  sins,"  [namely,  over  the  head  of  the 
sacrifice,  the  blood  of  Christ  that  cleanses  from  all  sin,]  "  he  is 
faithful  and  just  to  forgive  us  our  sins,  and  to  cleanse  us  from  all 
unrighteousness ;"  as  oft  as  the  faithfulness  of  God  is  spoken  of  in 
scripture,  so  oft  you  are  invited  to  take  encouragement  from  it. 
You  may  say,  "  Lord,  thou  hast  called  me  to  such  a  work  and  war- 
fare ;"  and  the  Lord  will  say,  I  am  faithful  that  hath  called  you, 
and  also  will  do  it.  Likewise  his  word  is  a  faithful  word,  a  faith- 
ful saying ;  and  Christ  is  a  merciful  and  faithful  Iligh-priest,  the 
true  and  faithful  witness.  Rev.  xix.  11.  His  name  in  capital  letters, 
Faithfjjl  and  True.  You  need  not  fear  to  venture  on  difficulties 
in  his  service ;  for  he  that  has  called  you  is  faithful  and  true.  I 
would  next  exhort  you. 

To  be  faithful  unto  death ;  that  is  to  perseverance  and  constancy : 
for  which  end  I  offer  you  the  following  directions. 

Look  not  only  to  your  work,  but  to  your  encouragement ;  yea, 
look  first  to  your  encouragement  and  privilege,  and  next  to  your 
work  ;  for  you  are  not  now  called  to  do,  and  live  ;  but  to  live,  and 
do.  Look  to  the  life,  strength,  and  righteousness,  fullness  and 
furniture  you  have  in  Christ ;  and  then  up  and  be  doing,  with  the 
psalmist,  "  I  will  go  in  the  strength  of  the  Lord  God  :  I  will  make 
mention  of  thy  righteousness,  even  of  thine  only,"  Psalm  Ixxi.  16. 
If  you  look  only  to  the  burdensome  work,  the  hard  task,  it  will 
break  your  back,  and  break  your  heart,  and  damp  your  courage 
before  ever  you  begin.     Therefore, 

If  you  would  be  faithful  unto  death,  quit  your  own  strength,  and 
even  all  the  strength  of  grace  received  formerly,  or  presently,  and 
be  not  strong  in  that,  but  in  the  grace  that  is  in  Christ,  1  Tim. 
ii.  1 ;  in  the  grace  that  is  in  the  fountain,  running  out  to  you  in  the 
promises.  The  children  of  God  never  lost  their  feet,  when  they 
Vol.  II.— 16 


274  FAITHFUL  X  ESS     UXTO     DEATH, 

tliought  themselves  in  hazard,  and  were  diffident  of  themselves  ; 
but  when  God  was  good  to  them,  and  they  thought  their  mountain 
stood  strong,  this  brought  in  a  slip  and  a  fall.  If  thou  goest 
through  the  wilderness,  it  must  be  leaning  upon  thy  Beloved. 

If  you  would  be  faithful  unto  death  and  to  the  end,  take  notice, 
with  thankfulness,  of  the  steps  God  has  led  you  through  the 
wilderness  already,  saying,  as  it  is,  1  Sam.  vii,  12,  "  Hitherto  hath 
the  Lord  helped  us  ;"  and  hitherto  has  the  Lord  helped  me.  Some 
of  you  have  already  met  with  many  crosses,  and  God  has  carried 
you  through ;  and  yet  when  you  look  to  the  cross  before  your 
hand,  the  fear  of  that  makes  you  forget  what  he  has  done:  but,  0  I 
bless  him  for  what  he  has  done  already,  in  that  so  many  crosses 
are  fairly  over  your  head  ;  and  now  is  your  salvation  nearer  than 
when  you  first  believed.  Therefore,  hope  in  him,  that  he  who  has 
delivered,  and  does  deliver,  will  yet  deliver,  and  help  you. 

Maintain  the  relish  of  the  sweetness  of  your  course  in  the  good 
wa}"-  of  the  Lord,  "  if  so  be  ye  have  tasted  that  the  Lord  is  gra- 
cious,'' 1  Pet.  ii.  3.  Some,  indeed,  may  be  carried  on  to  persever- 
ance, through  miich  bitterness,  because  of  divine  desertion  ;  but 
you  would  labour  to  taste  and  see  tliat  God  is  good  ;  and  how,  at 
times,  he  is  even  drawing  you  with  the  bands  of  love,  when  you 
are  seeking  him.  Have  you  not  found  sometimes  a  smell  of  his 
ointment  on  the  lock  of  the  door,  sweetly  drawing  you  after  him  ? 
Would  you  be  constant  to  death  ?  Then  consider  the  loss  and 
disadvantage  of  inconstancy ;  if  you  persevere  not,  you  are  in 
greater  dang-er  than  before  ;  "  It  had  been  better  for  them  not  to 
have  known  the  way  of  righteousness,  than,  after  they  have  known 
it,  to  turn  from  the  holy  commandment,"  2  Peter  ii.  21.  "  Where 
is  then  the  blessedness  ye  spake  of?"  Gal.  iv.  15.  "Are  ye  so 
foolish  ?  having  begun  in  the  Spirit,  are  ye  now  made  perfect  in 
the  flesh  ?"  Gal.  iii.  3.  Had  you  a  sense  of  God's  favour  when 
you  kept  his  way  ?  And  will  you  now  throw  it  away  in  an  hour 
of  temptation? 

Would  you  be  faithful  to  death  ?  Then  lay  hold  upon,  and 
plead  the  promise  of  perseverance ;  Jer.  xxxii.  40,  "  I  will  put 
my  fear  in  their  hearts,  that  they  shall  not  depart  from  me :"  in 
the  strength  of  that  pronase  go  on,  go  on  ;  and  remember  it  is  but 
a  little  farther  you  have  to  continue  going  on.  It  is  but  a  short 
while  you  have  to  be  faithful :  it  is  but  unto  death ;  and  that  is 
but  for  a  day ;  because,  for  any  thing  you  know,  to-morrow  may 
end  your  course  ;  in  regard,  you  know  not  what  a  day  may  bring 
forth. 


CROWNED     "WITH     ETERNAL     LIFE.  275 

Bui  last  of  all,  consider  the  crowning  encouragement  in  tlie  text, 
**  I  will  give  thee  a  crown  of  life  :"  though  you  should  be  now 
losers,  yet  you  shall  be  gainers  hereafter ;  though  now  you  are  in 
a  way  of  suffering,  3^et  you  are  in  the  way  of  glory :  if  you  be  truly 
faithful,  and  faithful  unto  death,  you  are  going,  as  Christ  did,  by 
the  way  of  the  cross  to  the  crown.  See  Luke  xxiv.  26,  "  Ought 
not  Christ  to  have  suffered  these  things,  and  to  enter  into  his 
glory  ?"  And  ought  you  not  to  follow  his  steps  ?  If  so,  you  are 
sure  of  the  crown.  And,  what  sort  of  a  crown  is  it  ?  It  is  a  crown 
of  life  ;  3k  crown  of  righteousness ;  "  a  crown  of  glory,  that  fadeth 
not  away,"  1  Peter  v.  4 :  it  cannot  be  taken  away  either  by  deceit 
or  violence.  It  is  a  crown  incorruptible,  that  will  never  either 
wear  or  decay.  And  it  will  be  but  a  little' while  and  3^ou  will  be 
possessed  of  it ;  Yet  a  little  while,  and  he  that  shall  come,  will 
come  :  a  little  while  will  ease  you  of  all  your  burdens,  and  bring 
you  to  glory.  Your  afflictions  are  but  light  and  inconsiderable,  in 
comparison  of  this  heavy  crown  ;  the  exceeding  and  eternal  weight 
of  glory.  Therefore,  as  you  would  desire  to  be  crowned  after 
death,  endeavour  to  be  faithful  unto  death.  Think  what  a  folly  it 
is  to  begin  and  enter  upon  the  way  of  the  Lord,  and  then  to  go 
back ;  Jesus  said,  "  No  man,  having  put  his  hand  to  the  plough, 
and  looking  back,  is  fit  for  the  kingdom  of  God,"  Luke  ix.  62. 
And  is  there  not  the  same  reason  for  continuing  Avith  Christ,  and 
cleaving  to  his  tru'th  and  cause,  as  there  was  for  joining  with 
Christ  at  first?  Is  there  not  as  much  beauty  in  Christ  now  as 
before  ?  Is  not  his  name  and  truth  as  precious  still  as  ever  it  was  ? 
Is  not  Christ  the  same  yesterday,  to-day,  and  for  ever  ?  Are  not 
his  promises  the  same  as  they  were  ?  And  is  there  not  as  much 
furniture  and  fullness  in  Christ  as  ever  there  were?  Is  he 
changed  from  what  he  was,  because  you  see  many  of  this  genera- 
tion changed  from  what  they  were  ?  O  Sirs,  turn  not  your  backs 
upon  him :  you  that  are  his  disciples,  tell  me,  "Will  you  also  go 
away  with  the  multitude,  that  are  turning  off  from  their  most 
solemn  engagements  to  him?  Will  you  halt,  for  fear  you  have  not 
ability  to  go  on  ?  Is  there  not  as  much  grace  and  strength  in 
Christ,  to  bring  you  on  with  him,  as  ever  there  was  to  bring 
you  in  to  him  ?  O  then,  hear  him  saying.  Come  with  me  from 
Lebanon. 

Consider,  likewise,  if  you  be  not  faithful  unto  death  you  lose  all 
that  you  have  done ;  you  lose  the  fruit  of  your  profession ;  you 
lOse  all  your  pains,  and  prayers,  and  fightings  formerly :  you  give 
the  greatest  ^yound  to  religion :  you  bring  up  an  ill  report  upon 


276  FAITHFULNESS     UNTO     DEATH, 

the  Lord's  way ;  and,  by  your  apostasy,  you  wound  and  weaken 
the  hearts  of  the  faithful,  and  you  harden  the  hearts  of  the  wicked 
and  graceless  generation,  and  strengthen  their  hands :  yea,  if  you 
wickedly  depart  from  the  ways  of  the  Lord,  under  whatever  pre- 
tence, you  shew  yourself  unfaithful,  and  declare  you  were  never 
truly  of  the  number  of  the  faitliful :  for,  you  go  out  from  them, 
because  you  were  never  of  them,  1  John  ii.  19.  And  you  fall 
under  the  weight  of  God's  eternal  displeasure;  Heb.  x.  2-1,  Now, 
the  just  shall  live  by  faith ;  but  if  any  man  draw  back,  my  soul 
shall  have  no  pleasure  in  him.  The  weight  of  God's  hand  is  heavy 
upon  his  own  people,  on  account  of  their  partial  departure  from 
him,  Psalm  Ixxxix.  30, — 32.  O  then,  how  dreadfully  heavy  shall 
the  weight  of  God's  wrath  be  for  ever  to  wicked  apostates !  They 
that  depart  now  from  the  truth  of  God,  the  God  of  truth  will 
charge  them  to  depart  from  him  at  the  great  day,  and  doom  them 
to  eternal  misery  I 

Now  is  the  time  you  are  called  to  appear  for  God  faitlifully,  in  a 
day  wherein  truth  and  the  friends  thereof,  are  persecuted  and 
opposed,  reproached  and  reviled ;  in  such  a  dark  day  you  had 
much  need  to  shine  as  lights.  See  the  practice  of  David,  Psal. 
cxix.  157,  "  Many  are  my  persecutors  and  mine  enemies ;  yet  do 
I  not  decline  from  thy  testimonies."  In  a  declining  time,  when 
many  are  turning  from  the  truth,  and  drinking  in  error  and  delu- 
sion, shewing  hatred  and  spite  against  any  zealous  appearance,  or 
faithful  testimony  for  the  truth :  tormented  with  it,  and  imbittered 
and  enraged  against  it ;  then  especially  it  is  God  that  charges  us  from 
heaven  not  to  decline ;  Deut.  xxviii.  14,  "  Thou  shalt  not  go  aside 
from  any  of  the  words  which  I  command  thee  this  day,  to  the 
right-hand,  or  to  the  left,  to  go  after  otlier  gods."  Though  you 
should  be  broken  in  the  place  of  dragons,  and  covered  with  the 
shadow  of  death,  yet  must  we  not  forget  the  name  of  our  God,  nor 
stretch  out  our  hands  unto  a  strano-e  ijod;  for,  shall  not  God  search 
this  out,  for  he  knows  the  secrets  of  the  heart  ?  Psalm  xliv.  19, 
20,  21.  And  though,  for  his  sake,  we  should  be  killed  all  day,  and 
counted  as  sheep  for  the  slaughter ;  yet  then  we  ought  especially 
not  to  decline,  if  we  would  have  the  testimony  of  God  and  conscience, 
though  the  world  calls  us  fools.  See  the  testimony  God  gives  to 
Pergamus,  Rev.  ii.  13,  "  I  know  thy  works,  and  where  thou  dwell- 
est,  even  where  Satan's  seat  is ;  and  tliou  holdest  fast  my  name, 
and  hast  not  denied  my  faith,  even  in  those  days  wherein  Antipas 
was  my  faithful  martyr,  who  was  slain  among  you  where  Satan 
dwelleth."    To  be  faithful  in  cleavint?  to  the  Lord  in.  such  a  wicked 


CROWNED     WITH     ETEENAL     LIFE.  277 

place,  and  under  such  discouragements,  has  a  mark  of  honour  upon 
it.  Men's  oppression  and  opposition,  and  hell  and  earth's  raging 
against  the  work  of  the  Lord,  will  be  no  excuse,  at  the  great  day, 
for  any  man  to  decline  from  the  testimony  of  God.  Alas  !  many 
carry  now-a-days,  as  if  they  thought  a  little  worldly  conveniency, 
a  well  paid  stipend,  or  an  estate,  was  better  than  the  prospect  of  a 
crown  of  life,  at  the  end  of  the  day :  but  alas !  what  is  outward 
ease  and  liberty,  with  a  racking  conscience?  It  is  true,  many 
blindfold  their  conscience,  by  thinking  they  can  keep  in  with  Grod 
and  the  world  both ;  with  the  God  of  heaven,  and  the  god  of  this 
world  both :  which  is  as  possible,  as  to  join  measui-es  with  an 
apostate  chui'ch,  and  yet  keep  a  good  conscience,  and  I^Jiink  tbeydo 

God  service. Hence  some  rack  their  inventions  how  to  find  out 

faults  and  blemishes  in  a  faithful  testimony  at  the  present  time ; 
and  how  to  find  out  excuses  and  apologies  for  an  apostate  persecu- 
ting church,  and  for  holding  close  communion  with  them;  but 
Shall  not  God  search  this  out ;  for  he  understandeth  heart  secrets  ? 
It  is  not  enough  we  be  reckoned  faithful  some  time  of  our  lives ; 
but,  happy  they,  that  are  fixithful  unto  death  ! 

I  shall  now  close,  and  shut  up  what  I  have-  said  with  a  few 
advices.  There  are  first  some  things  we  should  beware  of;  and 
next  some  things  that  we  should  be  careful  of,  if  we  would  be 
faithful  unto  death. 

There  are  some  things  that  we  should  be  aware  of,  if  we  would 
be  faithful  unto  death. 

We  should  beware  of  the  world,  and  the  love  of  the  world ;  for, 
"  they  that  will  be  rich,"  by  whatever  means,  "  fall  into  tempta- 
tion and  a  snare,  and  into  many  foolish  and  hurtful  lusts,"  2  Tim. 
ii.  9.  The  love  of  the  world  is  the  spring  of  much  defection, 
"  which  while  some  coveted  after,  they  have  erred  from  the  faith," 
1  Tim.  iv.  10.  All  these  things  will  I  give  thee,  was  Satan's  ut- 
most offer  to  our  Lord  Jesus ;  but,  as  he  has  disputed  it,  with  a  get 
thee  behind  me  Satan,  so  will  all  his  faithful  followers,  when  it 
comes  in  competition  with  Christ,  and  his  cause.  They  are  not  the 
fools  to  throw  away  the  world  at  random ;  but  they  would  be  great 
fools  if  they  preferred  it  to  that  which  is  of  more  worth  than  a 
thousand  worlds  :  and,  so  is  every  grain  weight  of  precious  truth, 
relating  either  to  the  doctrine,  worship,  discipline,  or  government 

of  God's  house. It  was  an  honourable  reproach  one  of  the  great 

men  of  the  church  of  Kome  passed  upon  Luther,  "That  German 
beast,"  says  he,  "  cares  not  for  gold." 

Beware  of  making  nothing  of  Christ's  little   things;  for.   his 


278  FAITHFULNESS     UNTO     DEATH, 

small  things  are  great  things;  and  the  neglecting  of  them  is  a 
matter  of  great  moment,  Matt.  v.  19,  He  that  breaks  "  one  of  these 
least  commandments,  and  shall  teach  men  so,  he  shall  be  called  the 
least  in  the  kingdom  of  heaven." — On  the  other  hand,  beware  o" 
thinking  nothing  of  the  world's  little  things ;  I  mean,  of  thinking 
little  of  some  sins.  The  greatest  sins  and  apostasies  have  been 
little  beginnings :  and  the  devil  and  the  world  say,  why,  "  Here  is 
but  a  little  and  a  light  thing ;  you  need  not  fear."  But  these  little 
beginnings  may  be  like  the  needle,  which  though  it  makes  but  a 
small  hole,  brings  a  long  thread  after  it. 

Beware  of  carnal  company ;  for,  the  companions  of  fools  shall 
be  destroye(^  The  company  of  some  carnal  and  unfaithful  profes- 
sors will  soon  tend  to  cool  your  zeal  for  God ;  and  especially  the 
company  of  those  who  have  been  of  reputation  for  piety,  and  now 
are  noted  'or  apostasy.  Their  example  and  influence  may  do  more 
harm  than  an  hundred  others  that  are  openly  graceless ;  because, 
harm  by  these  that  are  of  most  reputation,  for  religion,  is  not  so 
much  seen  or  suspected;  but  they  are  more  dangerous;  just  like 
■  rocks  in  the  sea,  that  are  only  covered  with  water,  on  which 
vessels  may  be  broken  to  pieces,  before  ever  they  be  aware  of 
them. 

Beware  of  all  the  good  new  ways,  which  tend  to  lead  you  out  of 
'  the  good  old  way,  which  you  ought  to  seek  after,  Jer.  vi.  16.  By 
the  good  new  wavs,  I  mean,  these  that  are  extolled  for  goodness, 
and  yet  are  delusive  and  destructive,  while  Satan  therein  is  trans- 
forming himself  to  an  angel  of  light ;  and,  under  a  mask  of  more 
than  ordinary  religion,  and  the  appearance  ot  a  good  new  work  of 
conversion,  seeking  to  raze  and  undermine  the  good  old  work  of 
reformation,  and  to  knock  down  all  essays  to  witness  for  it:  but  it 
will  be  found  there  is  no  enchantment  against  Jacob, nor  divina- 
tion a'Tainst  Israel. 

In  a  word,  beware,  and  take  heed,  brethren,  "  Lest  there  be  in 
any  of  you  an  evil  heart  of  unbelief,  in  departing  from  the  living 
(iod,"  Heb.  iii.  12.  This  is  the  root  of  all  apostasy  and  unfaithful- 
ness. 0  be  afraid,  'lest,  by  any  means,  as  the  serpent  beguiled 
Eve,  through  his  subtility,  so  your  minds  should  be  corrupted  from 
the  simplicity  that  is  in  Christ,"  2  Cor.  xi.  4.     Again, 

In  order  to  be  fiiithful  unto  death,  there  are  these  things  you 
should  be  careful  of. 

Study  to  receive  the  love  and  power  of  the  truth,  to  which  you 
are  called  to  cleave  faithfully  unto  death ;  for  want  of  this,  many 
oiherwise  more  learned  and  eminent  than  you,  are  given  up  to 


.CROWNED     TV  IT  H     ETERNAL     LIFE.  279 

Strong  delusions,  to  believe  a  lie,  2  Thess.  ii.  11.  O  study  to  learn 
the  truth  as  it  is  in  Jesus ;  and  not  only  to  have  a  head-knowledge 

of  it,  but  a  heart-love  to  it. Some  that  have  seemed  pillars  in 

the  church,  have  not  only  fallen  in  days  of  trial,  but  led  othe'-s 
away  in  apostasy,  by  which  the  faith  of  some  has  been  over- 
thrown, and  the  faith  of  others  much  shaken ;  while  yet  saints  of 
the  lowest  station,  have  been  faithful  witnesses  and  martyrs  for  t1ie 
truth,  while  they  had,  in  their  hearts,  what  others  have  only  had 
in  their  heads. 

Study  to  cleave  to  the  truths  of  God  that  are  most  attacked  and 
assaulted  by  the  enemies  in  your  time,  and  so  to  be  "established  in 
the  present  truth,"  2  Peter  i.  12. — Otherwise,  you  cannot  contend 
for  the  faith  in  your  day,  if  you  stand  not  up  for  the  truth  that  is 
opposed  in  your  time. 

Study,  in  order  to  be  faithful  unto  death,  to  hold  the  mystery  of 
faith  in  a  pure  conscience,  1  Tim.  i.  19,  "which  some  having  put 
away  concerning  faith  have  made  shipwreck ;"  for,  if  a  man  make 
a  gap  in  his  conscience,  by  sinning  against  light,  and  act  unfaith- 
fully, especially  in  public  matters,  that  relate  to  the  declarative 
glory  of  God,  if  it  be  not  speedily  healed  by  the  application  of 
Christ's  blood,  it  is  hard  to  tell  where  it  may  land.     *     *     * 

To  name  no  more  particulars,  studyto  have  from  the  Author 
and  Finisher  of  faith  a  fullness  of  faith ;  for,  I  think,  faithfulness 
just  imports  a  fullness  of  faith:  the  more  faith  the  more  faithful- 
ness. Endeavour  to  be  much  in  the  prayer  of  faith,  for  the  Spirit 
of  faith  and  the  life  of  faith  ;  you  cannot  be  faithful  unto  death,  un- 
less you  live  and  die  in  the  faith ;'  and  to  live  a  life  of  faith  is 
to  live  a  life  of  dif&dence  in  yourself,  and  of  humble  conii 
dence  in  the  Lord,  trusting  in  him  at  all  times,  and  pouring  out 
your  heart  before  him,  believing  the  promises  and  resting  upon  a 
promising  God  for  furniture  to  qualify  and  enable  you  to  be  faith- 
ful unto  death.  Your  promising  Uod  is  a  giving  God  in  Christ :  and 
and  what  does  he  give?  He  gives  grace  and  glory,  Psal.  Ixxxiv. 
11.  What  is  that?  He  gives  grace  to  be  faithful;  and  then  he 
gives  the  crown  of  life.  In  this  covenant  of  grace  both  the  work 
and  the  reward  is  freely  given,  upon  the  price  of  Christ's  blcwd, 
fully  paid  down  upon  the  cross ;  and,  upon  this  ground,  grace  to 
be  faithful  is  as  freely  given  now,  as  the  crown  of  lii'e  is  freely 

given  hereafter. Therefore,  live  by  faith ;  and  depend  upon  a 

promising  and  giving  God  both  for  grace  to  be  faithful  unto  death, 
and  for  the  crown  of  life  at  the  close  of  the  day. 

I  might  speak  a  word  now  to  you  that  are  in  a  state  of  i^in  and 


280  F  A  ITIT  F  r  LXKSS      UXTO      DEATH, 

■unbelief.  You  that  are  in  a  state  of  nature  and  unljelief,  and  conse- 
quently of  unfaitlifulucss  :  know,  if  you  remain  in  that  state,  what 
is  awaiting  you ;  not  a  crown  of  life,  but  the  wages  of  your  sin, 
which  is  eternal  death  :  you  must  die  in  your  sins,  and  die  under 
God's  everlasting  wrath.  You  remain  unfaithful  in  your  duty, 
unfaithful  in  your  day  ;  and,  if  you  be  unfaithful  unto  death,  he 
will  give  you  a  cup  of  wrath :  the  unfaithful  servant  is  to  be  cast 
out  into  the  lake  of  fire,  the  place  of  utter  darkness ;  there  shall  be 
weeping  and  gnashing  of  teeth.  But  if  you  would  yet  be  among  the 
faithful  in  Christ,  then  you  must  get  in  to  Christ :  therefore,  in 
order  to  your  being  capable  of  faithfulness,  let  me  exhort  you  to 
faith,  or  believing ;  for,  this  is  the  way  also,  and  the  first  step  to 
the  crown  of  life  :  He  that  believeth  hath  everlasting  life.  0  then, 
Sirs,  come  to  our  Lord  Jesus  Christ  by  faith,  and  hear  his  voice 
to  you,  saying,  "Come  unto  me,"  Matt.  xi.  28;  "Look  unto  me," 
Isa.  xlv.  22. 

Quest.  "Who  is  he  that  is  saying.  Come  to  me ;  and  Look  to  me  ? 

Answ.  Even  he  that  gives  you  so  many  of  his  names  and  desig- 
nations in  these  epistles  to  the  seven  churches  of  Asia. — "  It  is  he 
that  holdeth  the  seven  stars  in  his  right  hand,"  Eev.  ii.  1 ;  and  is 
the  minister  above  all  ministers :  we  cannot  say.  Come  to  us,  but 
to  our  Master,  who  says,  '*Come  to  me." — It  is  he  that  is  the  first 
and  the  last,  verse  8 ;  that  was  dead  and  is  alive  ;  even  he  that  is 
Alpha  and  Omega. — It  is  he  that  has  the  sharp  sword  with  two 
edges,  whose  word  is  like  a  sharp  two  edged  sword ;  that  hath  both 
a  cutting  and  a  quickening  edge,  to  be  a  savour,  of  life  or  death ;  it 
is  he  that  says,  "  Come  to  me." — It  is  he  that  has  eyes  like  a  flame 
of  fire,  and  has  feet  like  fine  brass ;  pointing  out  the  omniscience 
of  his  eyes,  and  stability  of  his  ways  and  counsels  :  it  is  he  that 
says,  "  Come  to  me." — It  is  he  that  has  the  seven  Spirits  of  God, 
and  the  seven  stars  ;  that  has  all  the  gifts  and  graces  of  the  Spirit 
to  give  out  as  he  pleaseth. — It  is  he  that  is  holy  and  true ;  he  that 
hath  the  key  of  David,  that  openeth  and  none  shutteth,  and  shutteth 
and  none  can  open  :  that  has  the  opening  of  the  gates  both  of  hell  and 
heaven ;  that  is  able  both  to  damn  and  to  save :  it  is  he  that  says 
"Come to  me." — It  is  he  that  is  the  Amen,  the  faithful  and  true 
witness,  the  beginning  of  the  creation  of  God,  the  author  both  of  the 
old  and  new  creation ;  he  that  can  create  faith,  and  turn  grace,  in 
his  word,  to  grace  in  your  heart.— He  it  is  that  is  saying,  "  Come 
to  me,"  "Look  to  me:"  Ho,  every  one  that  thirsteth,  come  to  the 
waters ;  come  to  me,  without  money,  and  without  price. 
-  "  Why,"  say  you,  "  I  am  not  faithful ;  I  am  not  yet  qualified 


Cr.  OWXHD     ^YITH     ETERNAL     LIFE.  281 

with  fuitli  and  faitlifulncss  ;  therefore  I  should  not  come  yet,  till  I 
be  better  qualified."  Why,  man,  do  you  think  to  have  faith  or 
faithfulness  either  before  you  come  to  Christ  for  them  :  he  is  the 
author  of  both  :  and  because  you  have  nothing,  you  are  invited  to 
come  to  Christ  for  all  that  you  want.  If  you  stay  away  from  the 
market  of  free  grace,  till  the  day  you  have  a  price  in  your  hand,  or 
till  the  day  that  you  have  faith  and  faithfulness  to  bring  with  you, 
you  will  come  too  late ;  you  will  come  the  day  after  the  mai'ket, 
and  the  door  will  be  shut  upon  you.  Therefore,  Come,  poor  soul ; 
come  just  now,  as  you  are ;  for,  "Now  is  the  accepted  time;"  "now 
is  the  day  of  salvation."  Now,  now,  he  is  saying.  Come  to  me. 
Look  to  me.  Believe  on  me  :  though  you  have  been  never  such  a 
desperate  sinner  heretofore,  and  though  you  be  this  moment  a  dead 
sinner,  with  a  heart  as  dead  as  a  stone  within  you ;  yet,  Hear,  and 
your  soul  shall  live :  hear  who  is  speaking  to  you,  and  saying, 
Come  to  me  ;  I  am  the  resurrection  and  the  life ;  he  that  believeth 
on  me,  though  he  were  dead,  yet  shall  he  live.  0  look  to  the 
God  of  all  power  and  grace  that  he  may  put  power  in  his  word ;  he 
that  says,  Be  thou  faithful,  is  the  God  that  said,  in  the  first  crea- 
tion. Be  thou  fruitful  and  multiply  ;  and  as  he  said,  he  hath  made 
it  come  to  pass  to  this  day  :  so  he  here  says,  as  the  author  of  the 
new  creation,  "  Be  thou  faithful."  O  say  you,  "  Amex,  be  it  so, 
Lord  :  turn  the  grace  that  is  in  thy  word,  to  the  grace  in  my  heart 
and  life,"  And  for  this  end,  O  dear  soul,  hear  and  consider  who 
it  is  that  is  speaking  to  you  from  heaven,  and  calling  you  first  to 
faith,  and  then  to  faithfulness  ;  even  he  that  hath  both  to  give,  and 
that  is  more  willing  to  be  a  giver  than  you  are  to  be  a  receiver  :  put 
not  the  gift  and  the  giver  both  from  you,  saying,  It  is  not  to  me  he  is 
speaking ;  yea,  it  is  to  you,  man ;  you,  woman  ;  it  is  to  thee  in 
particular;  to  young  and  old.  Well,  what  is  he  saying?  Why, 
would  you  know  what  I  would  have  you  to  do  ?  This  is  the  work 
of  God  that  ye  believe  ;  therefore.  Come  to  me  ;  come  to  me  to  do 
all  for  you :  and  would  you  know  what  I  would  have  you  to  be  ? 

"  BE  THOU  FAITHFUL,"  eveu  thoU,  and  thou  ;  "  BE  THOU  FAITHFUL 
UNTO    DEATH,  AND    I  WILL    GIVE    THEE  A  CROWN    OF  LIFE." — May 

the  Lord  enable  you  to  answer  his  call :  this  is  his  will ;  therefore, 
say  thou,  Thy  will  be  done. 


Tlie  Believer's    Internal  Witness; 

OR,  THE  CERTAIN  EVIDENCE  OF  TRUE  FAITH. 

"  He  that  helieveth  on  the  Son  of  God,  hath  the  ivitness  in  himself" 
1  John  v.  10. 

We  have,  in  tlie  beginning  of  this  chapter,  two  things  ob- 
servable. 

1st,  An  exhortation  to  true  obedience,  and  love  of  God,  from  its 
connexion  with  the  mutual  love  of  God's  children.  This  exhorta- 
tion is  pressed  with  several  arguments,  the  first  is  taken  from  the 
nature  and  office  of  children ;  "  Whosoever  believeth  that  Jesus  is 
the  Christ  is  born  of  God  :  and  every  one  that  loveth  him  that  begat, 
loveth  hira  also  that  is  begotten  of  him,"  verse  1.  He  that  loveth  the 
father,  will  love  the  child.  But  how  may  we  knoAV,  if  our  love  toward 
the  children  of  God  be  of  the  right  sort  ?  This  is  answered,  verse  2, 
"  By  this  we  know  that  we  love  the  children  of  God,  when  we 
love  God,  and  keep  his  commandments."  Then  is  o'ur  love  to  our 
neighbour  true,  when  it  arises  from  our  love  to  God,  §,nd  is  founded 
thereupon ;  for,  here  he  makes  love  to  God,  the  fulfilling  of 
the  whole  law :  and  this  is  the  second  argument  for  the  love  of 
God,  namely,  from  the  facility  and  possibility  thereof;  "For  this 
is  the  love  of  God,  that  we  keep  his  commandments :  and  his  com- 
mandments are  not  grievous,."  verse  3.  The  love  of  God  is  very 
possible  to  tlie  children  of  God,  seeing  "  his  commandments  are  not 
grievous,"  namely,  to  believers;  for  to  be  a  believer,  and  a  child 
of  God,  are  one  and  the  same  thing  here.  Now,  to  the  believer  the 
commands  of  God  are  not  grievous,  because,  by  faith,  he  fulfills 
the  law  in  Christ  his  Head ;  and  because,  by  faith  he  is  regenerate ; 
and,  by  virtue  of  his  regeneration,  hath  the  love  of  God  and  his 
neighbour  begun  in  him,  and  a  new  obedience  according  to  all  the 
precepts  of  the  law.  It  is  true,  the  commands  are  grievous  to  the 
regenerate,  in  so  far  as  they  are  yet  flesh ;  but  not  so  far  as  they 
ai-e  renewed,  or  as  to  the  sanctified  part :  thereibre  the  apostle  ex- 
plains and  amplifies  this,  verse  •!,  "  For  whatsoever  is  born  of  God, 


THE     BELIEVERS     INTERNAL    WITNESS.        283 

overcometh  the  world:  and  this  is  the  victory  that  overcometh 
the  world,  even  our  faith."  Why  is  it  that  the  commands  of  God 
are  not  grievous  to  God's  children  ?  Because,  though  the  reignino- 
lusts  of  these  that  want  ftiith,  make  the  commands  of  God  grievous 
to  them ;  yet  the  children  of  God  have  that  faith  that  conquers  and 
overcomes  all  worldly  lusts.  Their  faith  hath  influence  on  the 
mortification  of  the  old  man,  and  the  vivification  of  the  new  man ; 
and  so  upon  the  purification  of  the  heart.  This  is  the  principal 
way  of  faith's  overcoming  the  world,  namely,  by  its  subduing  and 
conquering  worldly  lusts,  whereby  others  are  captivated.  This 
victory  over  the  world,  he  more  particularly  ascribes  to  believing, 
verse  5,  "  Who  is  he  that  overcometh  the  world,  but  he  that  be- 
lieveth  that  Jesus  is  the  Son  of  God  ?"  Why,  do  not  devils  be- 
lieve this  ?  Yea,  but  they  do  not  apply  it  to  themselves ;  they 
cannot  believe  that  the  Son  of  God  came  for  them  :  but  true  faith 
is  applicatory  and  appropriating ;  applying  and  appropriating  even 
the  filiation  and  sonsliip  of  Christ :  leading  the  man  to  believe  that 
he  is  God's  adopted  son,  upon  the  account  of  Christ  who  is  his 
natural  Son.     But  now, 

2dly,  We  have  the  confirmation  of  Christ's  being  the  Messiah, 
from  verses  6,  7,  8.  Having  shewed  the  excellency  of  faith,  and 
that  it  consisted  in  a  believing  that  Christ  was  the  Son  of  God; 
now  he  comes  to  confirm  this  foundation  of  f;i.ith,  tliat  Christ  is  in- 
deed the  Son  of  God,  "This  is  he  that  came  by  water  and  blood, 
even  Jesus  Christ,"  etc.  The  typical  administration  of  old  was 
partly  by  water  and  legal  washing ;  partly  by  blood  or  bloody 
sacrifices.  Now,  Christ  came  to  fulfil  both  these  types.  By  work- 
ing regeneration,  he  performs  that  which  the  legal  washings  repre- 
sented ;  and  by  purchasing  redemption  and  reconciliation  witli  the 
price  of  his  blood,  he  performs  that  which  the  blood  of  the  sacri- 
fices of  old  adumbrate  and  point  forth.  And  hereupon  the 
apostle  leads  us  to  the  testimony  of  the  Spirit,  which  believers 
have  within  them,  and  so  comes  more  directly  to  treat  of  the  wit- 
nesses of  Christ  being  the  Son  of  God,  particularly  the  witnesses 
in  heaven  and  the  witnesses  on  earth. 

1.  '['he  witnesses  in  heaven,  are  three,  verse  7,  "  For  there  are 
three  that  bear  record  in  heaven,  the  Father,  the  Word,  and  the 
HolyG-host;  and  these  three  are  one."  How  eminently  did  these 
three  witness  Christ's  Sonship  when  he  was  baptized !  The 
Father  from  heaven  with  an  audible  voice,  saying,  "  This  is  ray 
beloved  Son,  in  whom  I  am  well  pleased."  The  Son  present  in 
our  nature  which  he  had  assumed.     The  Holy  ohost  visibly  ap- 


284       THE    eeliev:-:r's    in-teuxal    ^^itness; 

pe;iring  in  the  sliape  of  a  dove,  and  resting  on  him.  And  manj 
other  ways  do  these  three  witnesses  attest  Christ's  Sonship  ;  as  in 
the  word  ;  in  the  miracles  of  Christ ;  in  the  ministry  of  the  gospel : 
but,  in  whatever  way,  these  three  are  one ;  not  only  one  in  essence, 
but  one  in  will  and  consent ;  they  agree  in  their  testimony. 

2.  The  witnesses  on  earth  are  three ;  the  Spirit,  the  water,  and 
the  blood.  Where  by  the  Spirit  we  are  to  understand  the  effusion 
of  the  Holy  Ghost,  and  his  own  immediate  manifestation.  By  the 
water  we  are  to  understand  regeneration  and  sanctifi cation,  repre- 
sented by  the  old  washing  and  cleansing  v/ith  water.  And  by  the 
olood  we  are  to  understand  redemption  and  sanetification,  through 
the  blood  of  Christ,  These  give  their  testimony  to  this  truth,  and 
witness  that  Christ  is  the  Son  of  God :  and  they  are  said  to  do  it 
on  earth,  even  in  all  believers. 

Now,  having  adduced  all  these  witnesses,  he  shews  them  all  to 
DC  divine  witnesses  ;  and  the  refusal  thereof  to  be  extremely  dan- 
gerous, for  thereby  we  make  God  a  liar.  However,  the  ninth 
verse  refers  especially  to  the  seventh,  concerning  the  witnesses  in 
heaven  ;  "  If  we  receive  the  witness  of  men,  the  witness  of  God  is 
greater  :  for  this  is  the  witness  of  God,  which  he  hath  testified  of  his 
Son,"  But  verse  10,  where  our  text  lies,  hath  reference  especi- 
ally to  the  eighth,  concerning  the  witness  on  earth  ;  "  He  that  be- 
lieveth  on  tlie  Son  of  God,  hath  the  witness  in  himself,"  The 
three  on  earth  bear  witness  in  the  court  of  the  believer's  breast. 

In  the  words  of  the  text  you  have  the  believer  described,  or  his 
faith  accounted  for,  and  unfolded,  in  these  four  things. 

The  act  of  it ;  it  is  called  a  believing,  namely,  upon  the  au- 
thority of  God  testifying  and  declaring  what  he  should  believe. 
This  believing  is  called  a  receiving  of  Christ ;  "  But  as  many  as 
received  him,  to  them  gave  he  power,"  [or  privilege,]  "  to  be- 
come the  sons  of  God,  even  to  them  that  believe  in  his  name," 
John  i,  12,  It  is  a  receiving  Christ,  and  receiving  the  testimony 
concerning  him  ;  setting  to  the  seal  that  God  is  true. 

The  object  of  this  faith :  it  is  a  believing  on  the  Son  of  God. 
This  object  of  faith  is  fully  illustrated  in  the  following  verse, 
namely,  "  This  is  the  record,  that  God  hath  given  to  us  eternal  life, 
and  this  life  is  in  his  Son."  True  faith  then  hath  the  revelation  of 
Christ  as  the  only  begotten,  and  eternal  Son  of  God,  and  Saviour 
of  the  world,  for  its  object.  This  is  God's  record  and  testimony 
that  Christ  is  his  Son,  and  our  Saviour ;  that  he  is  our  salvation 
and  eternal  life  by  God's  appointment  and  constitution.     But, 

We  have  the  evidence  of  it :    "  He  that  believeth "  hath  the 


OR,    TRUE     faith's     EVIDENCE.  285 

"witness  tliereof.  Bj  tlie  witness  here,  I  conceive,  we  are  to  under- 
stand what  we  have  in  the  eighth  verse,  and  in  the  close  of  the  sixth. 
It  is  the  Spirit  that  beareth  witness,  because  the  Spirit  is  truth. 
The  Spirit,  together  with  the  water  and  blood,  is  the  witness  on 
earth,  and  within  believers,  which  conquers  with  the  witnesses  in 
heaven,  and  agrees  with  them  in  witnessing  the  same  thing,  namely, 
that  Christ  is  the  Son  of  God,  and  the  true  Messias.  This  is  the 
end  and  design  of  all  these  witnesses  in  general.  But  the  special 
end  and  design  of  this  internal  witness  to  particular  souls  is,  their 
own  adoption,  filiation,  and  salvation,  through  this  Messiah.  This 
is  expressly  declared  to  be  the  end,  verse  1'6,  "  That  ye  may  know 
that  ye  have  eternal  life." 

You  have  the  subject  of  it,  he  hath  the  witness  in  himself.  He 
that  believeth  the  witness  and  testimony  of  God,  testifying  his  Son 
to  be  our  life  and  salvation,  he  hath  the  witness  in  himself,  in  his 
own  heart,  in  his  own  soul.  He  finds  and  feels  him  as  the  Author 
of  faith  within  him.  It  is  not  a  fluctuating  opinion,  but  an  internal 
testimony ;  and  internal  sensation  of  what  *Jod  testifies  and  sj)eaks, 
namely,  peace  and  salvation,  in  and  through  his  Son  Je.sus  Christ. 
He  that  believeth  in  Christ  hath  the  Spirit  of  Christ,  of  whom 
Christ  hath  said,  ''  He  shall  testily  of  me,"  John  xv.  26.  And 
again,  "  He  shall  glorify  me :  for  he  shall  receive  of  mine,  and  shall 
shew  it  unto  you,"  John  xvi.  14.  He  testifies  in  the  man  also  by 
water  and  blood.  He  therefore,  that  believeth  hath  a  sufficient 
efiicacious  witness  in  himself,  and  needs  not  seek  it  elsewhere. 
^  What  is  further  necessary  for  explaining  this  subject,  will  come 
in  under  the  prosecution  of  the  following  doctrine. 

Observ.  That  true  faith  carries  its  own  evidence,  or  witness, 
along  with  it. 

See  for  illustration  of  this,  besides  the  text,  the  following  scrip 
tures :  Eph.  i.  13,  "  After  that  ye  believed,  ye  were  sealed  with 
that  Holy  Spirit  of  promise."  Eomans  viii.  16,  "  The  Spirit  itself 
beareth  witness  with  our  spirit,  that  we  are  the  children  of  Cod." 
I  think  it  was  this  evidence  the  apostle's  faith  carried  along  with 
it,  when  he  said,  2  Tim.  i.  12,  "I  know  whom  I  have  believed." 
And  the  believer's,  mentioned  in  the  close  of  this  chapter,  verse  20, 
"  We  know,  that  the  Son  of  Cod  is  come,  and  hath  given  us  an 
understanding,  that  we  may  know  him  that  is  true,  and  we  are  in 
him  that  is  true,  even  in  his  Son  Jesus  Christ.  This  is  the  true 
God;  and  eternal  life." 

The  method  we  propose  for  illustrating  this  proposition,  through 
the  divine  favour,  shall  be  the  following. 


286         THE     believer's     internal     WITNESS; 

I.  To  enquire  what  tins  faith  is? 

II.  What  is  that  evidence  and  witness  that  it  carries  along 
with  it  ? 

III.  What  the  witness  doth  depose  and  attest  ? 

IV.  What  is  the  quality  and  property  of  this  witness  that  the 
believer  hath  in  himself? 

V.  Why  true  faith  hath  this  witness  along  with  it  ? 

VI.  Make  application  of  the  whole  subject. 

I.  We  return  then  to  the  first  thing  proposed,  viz.  to  enquire, 
What  true  faith  is  ?  The  text  would  give  us  ground  to  en- 
quire into  two  things,  viz.  into  the  object :  and  the  nature  of  it. 

The  object  of  it  is  the  Son  of  God.  Not  the  Son  exclusively : 
God,  Father,  Son,  and  Holy  Ghost,  is  the  object  of  our  taith  ;  "  He 
that  hath  received  his  testimony  hath  set  to  his  seal  that  God  is 
true,"  John  iii.  33.  But  this  God  would  be  as  inaccessible  to  us,  as 
fallen  angels,  were  it  not  through  his  Son,  who  took  not  on  him  the 
nature  of  angels,  but  the  seed  of  Abraham  !  therefore  it  follows,  in 
the  last  verse  of  that  third  of  John,  "  He  that  believeth  on  the  Son 
hath  everlasting  life  :"  and  in  the'  twelfth  verse  of  this  chapter, 
"  He  that  hath  the  Son  hath  life  ;  and  he  that  hath  not  the  Son  of 
God,  hath  not  life."  Faith  centers  on  him  as  the  Son  of  God,  as 
the  brightness  of  the  Father's  glory,  and  the  express  image  of  his 
person.  Were  he  not  God,  faith  would  want  a  sure  foundation  ; 
"Look  unto  me  and  be  ye  saved,  all  the  ends  of  the  earth:  for  I  am 
God,  and  there  is  none  else."  The  salvation  that  we  need,  is  a 
salvation  that  God  only  could  contrive,  that  God  only  could  pur- 
chase, that  God  only  could  administer.  This  is  a  strong  support 
to  the  soul  in  all  its  difficulties,  that  he  is  G  od,  the  Son  of  God,  God- 
man,  Mediator. 

In  a  word,  I  understand  here  the  Son  of  God,  and  all  these  things 
in  him,  on  which  faith  terminates.  The  object  of  our  faith  is  the 
Son  of  God,  as  made  of  God  unto  us  wisdom,  righteousness,  sanctifi- 
cation,  and  redemption :  the  Son  of  God  whom  God  hath  set  forth  to  be 
the  propitiation  for  our  sins.  When  faitli  takes  him  up  as  the  Son 
of  God,  it  looks  upon  him  as  a  glorious  object;  More  glorious  than 
the  mountains  of  prey :  as  an  able  Saviour ;  Able  to  save  to  the 
uttermost,  being  the  Son  of  God  :  as  one  dear  and  near  to  God, 
and  in  whom  God  cannot  but  be  well-pleased;  he  is  well-pleased 
with  him  as  his  own  Son,  and  well-pleased  with  him  as  our 
Saviour,  and  well-pleased  in  hirn  :  "  This  is  my  beloved  Son,  in 
whom  I  am  well  pleased,"  Matt.  iii.  17. 

As  to  the  nature  of  faith :  it  is  not  my  design  to  enlarge  upon 


OR,     TRUE    faith's    EVIDENCE.  287 

it  at  present ;  only,  a  short  account  of  siicli  as  believe  on   the  Son 
of  God,  you  may  take  in  the  following  particulars. 

"  He  that  believeth  on  the  Son  of  Grod ;"  that  is,  he  who  is  self- 
condemned,  and  hath  the  sentence  of  the  law  pronounced  in  his 
conscience,  and  thereupon  finds  himself  lost  and  undone  without 
Christ ;  The  Son  of  man  came  to  seek  and  save  that  which  was 
lost.  The  whole  need  not  the  physician,  but  they  that  are  sick. 
For  whom  theu  is  coiisolati3n  prepared,  but  for  these  that  are  cast 
down  ?  For  whom  is  wisdom,  but  for  the  foolish  ?  For  whom 
justification,  but  for  the  guilty?  For  whom  sanctification,  but  for 
the  filthy  ?     For  whom  salvation,  but  for  the  sinner  ? 

"  He  that  believeth ;"  that  is,  he  that  hath  no  expectation  from 
the  law  as  a  covenant  of  works,  whom  the  Lord  hath  divorced 
from  that  husband,  in  order  to  his  espousals  to  Christ,  who  sees  his 
own  righteousness  to  be  filthy  rags,  a  bed  shorter  than  that  he  can 
stretch  himself  upon ;  a  covering  narrower  than  that  he  can  wrap  him- 
self into ;  who  finds  his  best  duties  and  holiness  cannot  over-mantle 
him,  and  be  proof  against  the  consuming  fire  of  God's  infinite  jus- 
tice, which  requires  infinite  satisfaction ;  or  vindicate  God's  infinite 
holiness,  which  requires  perfect  obedience. 

"  He  that  believeth  ;"  that  is,  he  to  whom  the  Son  of  God  hath 
been  made  known  and  revealed,  according  to  that  of  our  Lord,  I 
thank  thee,  O  Father,  Lord  of  heaven  and  earth,  that  thou  hast 
nid  these  things  from  the  wise  and  prudent,  and  hast  revealed  them 
to  babes.  If  our  gospel  be  hid,  it  is  hid  to  them  that  are  lost,  etc. 
But  God  who  commanded  light  to  shine  out  of  darkness,  hath 
shined  into  our  hearts,  to  give  the  light  of  the  knowledge  of  the 
glory  of  the  Lord,  in  the  face  of  Jesus.  Accordingly,  every  believer 
hath  got  the  Spirit  of  wisdom,  and  revelation  in  the  knowledge  of 
Christ. 

"  He  that  believeth ;"  that  is,  he  who,  from  the  discovery  of  his 
glory,  hath  had  his  heart  drawn  out  toward  him  as  the  Lord  his 
righteousness  and  strength ;  his  righteousness  for  justification  ;  his 
strength,  for  sanctification.  The  man  having  seen  his  fitness 
every  way  for  his  Mediatory,  work,  his  eye  hath  affected  his  heart, 
and  his  heart  made  to  go  out  after  Christ,  and  to  settle  in  him  as 
the  running  river  settles  in  the  ocean.  The  man  before  this  was 
unfixed,  unsettled,  running  hither  and  thither  ;  but  now,  having 
come  to  Christ,  he  is  at  rest,  and  hath  no  further  course  :  Whom 
have  I  in  heaven  but  thee  ?  and  there  is  none  upon  the  earth  that 
I  desire  besides  thee. 

"  He  that  believeth ;"  that  is,  he  that  lives  upon  him,  who  by 


288      THE    believer's    internal    witness; 

faith  draws  virtue  from  liim,  for  every  thing  that  appertains  to  life 
and  godliness.  The  man  hath  cast  himself  into  his  arms,  to  sink 
or  swim  with  him :  he  is  swallowed  up  wholly  in  Christ  his 
all  in  all ;  his  ALL,  for  light,  life,  strength,  joy,  grace,  and  glory. 

"He  that  believeth;"  that  is,  he  whose  faith  works  by  love,  and 

draws   out  love. See  verse  first  of  tliis  chapter.     But  these 

things  I  do  not  insist  upon. 

II.  What  is  that  witness  that  the  believer  hath  in  himself? 
This,  according  to  the  explication  I  gave,-  is  three  fold,  in  verse  8th, 
namely,  the  Spirit,  the  Water,  and  the  Blood. 

The  Spirit,  by  his  own  ■  immediate  testimony ;  The  Spirit 
beareth  witness  with  our  spirits,  Rom.  viii.  16.  The  Spirit,  by 
himself,  witnesses  in  a  distinct  way  from  that  which  is  by  water 
and  blood,  by  shedding  abroad  the  love  of  God  upon  the  heart,  in 
a  soul-ravishing  way :  and  ordinarily  he  makes  the  word  useful  in 
this  way  of  witnessing :  or,  if  not  an  express  word,  yet  some 
scriptural  consideration.  Now,  that  the  Spirit  doth  witness  in 
believers  this  way,  distinct  from  the  water  and  blood,  is  evident, 

From  the  apostle's  ascribing  it  to  the  Spirit  himself,  in  that 
forecited  Eom.  viii.  16.  It  is  not  said,  the  Spirit,  but  the  Spirit 
himself.  The  graces  of  the  Spirit  are  witnesses  ;  for,  every  effect 
is  a  witness  of  its  cause  :  but  the  Spirit  himself  doth  it,  says  Paul. 

■ A  man  does  many  things  by  his   substitute :    but  when  he 

is  said  to  do  it  himself,  it  argues  his  doing  in  his  own  person. 

It  is  evident  from  the  fitness  of  many  words  and  promises  to 
witness  immediately  to  a  man,  when  the  Spirit  applies  them;  such 
as  that.  Fear  not,  for  I  am  with  thee  :  Son,  be  of  good  cheer, 
thy  sins  are  forgiven  thee.  Now,  the  Spirit  doth  apply  such 
words  to  particular  souls  ;  for,  they  are  ordained  on  purpose  for 
the  believer's  strong  consolation :  and  the  believer  hath  a  right  to 
them,  being  in  Christ,  in  whom  all  the  promises  are  Yea  and  Amen : 
and  the  Spirit  is  promised  to  take  of  the  things  of  Christ,  and  shew 
them  to  his  people 

It  is  evident  from  the  number  of  the  witnesses  that  are  here 
owned  in  the  context ;  there  are  three  that  bear  witness  on  earth. 
Now,  if  the  Spirit  should  not  be  a  distinct  witness  from  the  water 
and  blood,  then  there  would  not  be  three.  The  water  and  blood 
are  not  sufficient  of  themselves  to  witness :  but  the  Spirit  witness- 
ing by  water,  is  but  one  witness ;  and  the  Spirit  witnessing  by  the 
blood,  is  but  one  witness ;  and  therefore,  if  the  Spirit  had  not  a 
distinct  way  of  witnessing  from  its  concurrence  with  these,  there 
would  be  but  two  not  three  witnesses.     The  Spirit  witnesses  with 


OR,    TRUE    faith's    EVIDENCE.  289 

the  blood  and  water ;  but,  beside,  he  hath  a  distinct  way  ;  enlarging 
the  soul  with  the  joy  of  God's  salvation,  in  a  more  immediate 
way. 

It  is  evident  from  the  experience  of  the  saints. — Many  of  them 
have  been  brought  to  assurance  in  this  immediate  way ;  and  not 
merely  by  reflection  upon  marks,  and  signs,  and  qualifications 
within,  which  is  the  Spirit's  witnesssing  by  water,  or  sanctification. 
It  is  true,  that  light  that  is  darted  in  into  the  soul  dotli  discover 
grace,  insomuch,  that  when  the  Spirit  doth  suspend  his  operations, 
the  remembrance  of  the  graces,  that  were  then  acted,  may  confirm 
and  evidence  to  the  soul,  that  it  was  really  the  Spirit  himself  that 
was  witnessing  within  the  man. 

Another  witness  is  the  water ;  that  is,  sanctification ;  which  was, 
under  the  law,  typified  by  washing :  and  it  is  called  the  washing 
of  regeneration,  Titus  iii.  5.  Now,  that  the  Spirit  doth  witness  in 
the  believer  by  water,  or  by  sanctification,  is  evident. 

Because  it  is  expressly  here  called  a  witness  ;  and  there  could 
not  be  three,  if  this  were  not  one. 

Because  it  is  reckoned  amongst  the  peculiar  favours  that  believers 
receive  from  Christ,  that  he  is  made  of  God  unto  them  sanctification, 
1  Cor.  i.  30. 

Because  there  is  a  necessary  connexion  betwixt  it  and  salvation ; 
We  are  chosen  to  salvation,  "  through  sanctification  of  the  Spirit," 
says  the  apostle,  2  Thess.  ii.  13  ;  therefore  they  are  said  also  to 
have  "inheritance  among  them  which  are  sanctified  by  faith,"  Acts 
xxvi.  18.  Whatever  hath  salvation  coupled  with  it,  being  discovered, 
must  needs  have  a  witnessing  power  with  it.  And  yet  sanctification 
cannot  witness  our  interest  in  Christ,  without  the  Spirit  irradiating 
and  shining  on  us,  and  upon  his  own  work,  because  this  water  is 
many  times  muddy,  through  the  stirring  and  prevailing  of  corrup- 
tion^ 

The  third  witness  is  the  Blood  ;  that  is,  the  blood  of  Christ,  by 
which  we  have  redemption,  remission,  and  justification.  The  blood 
of  Christ,  and  the  righteousness  of  Christ,  are  all  one ;  therefore 
we  are  said  to  be  justified  by  the  righteousness  of  God,  and  also  by 
the  blood  of  Christ,  Kom.  v.  9.  18.  Now,  that  this  blood  is  a 
witness,  is  evident. 

Because  it  is  here  called  a  witness,  and  that  distinct  from  the 
Spirit  and  the  water. 

Because  this  blood  and  righteousness  of  Christ  is  the  ground  of 
our  boldness  and  confidence  ;  "Having  therefore  brethren,  boldness 
to  enter  into  the  holiest  by  the  blood  of  Jesus,"  Heb.  x.  19. 
Vol.  II.— 19 


290         TBE     believer's     INTERNAL     WITNESS; 

Because  the  application  of  this  blood  of  Christ  is  by  faith,  which 
makes  it  witnessing  blood ;  for,  the  blood  cannot  witness  unless  it 
be  appropriated  and  applied:  now,  it  is  the  office  of  faith  to  make 
that  general  proposition  of  Christ's  shedding  his  blood,  for  the  re- 
demption and  reconciliation  of  sinners,  to  be  of  a  particular  ad- 
vantage to  the  soul ;  for,  God  is  the  justifier  of  him  that  believeth 
in  Jesus.  Thus  he  that  believeth  "  hath  the  witness  in  himself." 
Now,  the  blood  seems  to  be  a  clearer  evidence  than  that  of  the  water, 
which  many  times  is  so  muddy  that  its  testimony  cannot  well  be 
perceived :  for,  though  a  man,  that  hath  no  sanctification  at  all, 
which  is  the  witness  of  water,  cannot  have  the  witness  of  the  Spirit 
or  the  blood;  yet  sanctification  may  lie  dark,  and  yet  the  Spirit 
and  the  blood  may  witness  within  him  :  as  in  a  dark  day,  a  man 
may  conclude  the  sun  is  up,  though  he  cannot  see  it ;  so  a  man, 
acting  faith  on  the  blood  of  Christ,  may  conclude  his  sanctity, 
though  he  cannot  see  his  own  sanctification :  and  the  not  drawing 
this  conclusion,  is  the  occasion  of  many  fears,  doubts,  and  disquiet- 
ments  in  the  souls  of  believers. 

III.  What  does  the  witness,  that  the  believer  hath  within  him 
depose  and  attest  ?  For,  we  may  speak  of  these  three  as  one,  be- 
cause they  agree  in  one,  as  it  is  verse  8th. 

We  reply  to  this  in  general.  This  threefold  witness,  that  the 
believer  hath  within  him,  doth  testify,  that  Christ  is  the  Son  of 
God,  which  is  the  general  scope  of  the  preceding  part  of  the  chap- 
ter :  they  testify  that  he  is  the  true  Messiah,  the  only  Saviour, 
whom  God  the  Father  hath  sealed  and  authorized  to  be  our  Re- 
deemer :  that  God  hath  given  us  eternal  life,  and  this  life  is  in  his 
Son.     More  particularly. 

The  witness  that  the  believer  hath  within  himself  doth  testify 
and  depose,  that  the  believer  hath  an  union  to,  and  interest  in 
Christ:  that  he  is  in  him  that  is  true,  even  in  his  Son  Jesus  CSJirist, 
verse  20. 

Perhaps  you  may  say.  How  shall  I  know  if  I  be  in  Christ,  or 
have  an  interest  in  him  ? 

Indeed,  you  cannot  know  unless  this  threefold  witness  attest  it ; 
without  them  you  cannot  know  it :  but  any  one  of  them  will  dis- 
cover it.  If  you  have  either  the  S])irit's  immediate  testimony  ;  or 
the  witness  of  water,  in  sanctification  ;  or  the  witness  of  blood,  in 
justification,  you  may  thence  conclude,  as  if  you  heard  it  by  an 
audible  voice  from  heaven  ;  yea,  and  much  more  surely,  than  by 
any  voice  from  men  or  angels,  that  Christ  is  yours,  and  ye  are 
Christ's ;  in  regard,  none  of  these  witnesses  can  depose  any  thing 


OR,    TRUE     faith's     EVIDENCE.  291 

but  matter  of  fiict :  therefore,  when  the  witness  speaks,  the  man  can 
nay,  My  Beloved  is  mine,  and  I  am  his ;  I  am  my  Beloved's,  and 
my  Beloved  is  mine,  Song  ii.  16,  and  ebapter  vi.  '6. 

This  witness  that  the  believer  hath  in  himself  doth  attest  and 
depose,  that  he  is  a  child  of  God  ;  for,  "  the  Spirit  itself  beareth 
witness  with  our  spirit  that  we  are  the  children  of  God,"  Kom.  viii. 
16.  "  Ye  are  all  the  children  of  God  by  faith,"  Gal.  iii.  26.  "  But 
as  many  as  received  him,  to  them  gave  he  power  to  become  the  sons 
of  God,"  John  i.  12. — Now,  the  witness  within  doth  declare  this, 
because  it  witnesseth  that  the  man  is  a  believer  that  hath  received 
Christ :  for,  by  the  bye,  it  witnesseth  that  his  faith  is  no  fancy, 
or  delusion,  but  the  work  of  God  ;  a  faith  of  God's  operation,  which 
once  he  had  not,  and  now  he  hath,  which  no  man  could  efiectuate 
but  the  power  and  grace  of  God  ;  and  therefore  the  witness  gives 
the  man  a  persuasion,  that  as  all  that  receive  and  believe  in  Christ, 
have  authority  to  become  the  cluklren  of  God;  sa,  be  in  particu- 
lar, thus  believing  and  receiving  him,  is  a  child  of  God. 

This  witness  that  the  believer  hath  within  him  doth  attest  and 
depose,  that  he  is  freed  from  condemnation,  and  reconciled  to  God  ; 
for,  there  is  no  condemnation  to  them  that  are  in  Christ,  Rom. 
viii.  1.  He  that  believeth  on  him,  is  not  condemned,  John  iii.  18. 
Christ  was  condemned,  that  the  believer  might  not  be  condemned. 
Nay,  instead  of  condemnation,  the  deposition  of  the  witness  de- 
clares, that  he  is  absolved  for  ever  from  condemnation,  and  hath 
peace  with  God ;  for,  we  have  peace,  through  the  blood  of  his  cross; 
and,  being  justified  by  faith,  we  have  peace  with  God. 

The  witness  that  the  believer  hath  within,  doth  depose,  that  he 
shall  be  saved  eternally ;  that  he  hath  eternal  life  in  Christ :  see 
verse  13th  of  this  chapter  :  He  that  hath  the  Son,  hath  life :  He 
that  believeth  shall  be  saved.  Salvation  and  eternal  life  is  attested 
by  the  deposition  of  the  witness  within ;  for,  according  to  the 
clearness  of  the  testimony,  that  the  witness  gives,  such  is  the 
believer's  assurance  of  eternal  life.  See  2  Cor.  v.  1.  Job  xix.  26. 
It  was  by  virtue  of  this  witness  speaking  in  Paul,  that  he  was 
able  to  say,  I  have  fought  the  good  fight,  I  have  kept  the  faith  ; 
henceforth  there  is  laid  up  for  me  a  crown  which  the  Lord,  tlie 
righteous  Judge,  shall  give  unto  me,  2  Tim.  iv.  7. 

The  witness  that  the  believer  hath  within  him,  does  testify  and 
depose  that  nothing  can  be  laid  to  his  charge,  Romans  viii.  33. 
Who  shall  lay  any  thing  to  the  charge  of  God's  elect  ?  It  is  God 
that  justifies.  The  witness  deposes,  that  justice  can  lay  nothing  to 
his  charge,  because  Christ  hath  cleared  off  justice  to  the  full :  it 


292        THE     believer's     internal    WITNESS; 

deposes,  that  the  law  can  lay  nothing  to  his  charge,  because  Christ 
hath  stopped  its  mouth  with  a  perfect  obedience  :  it  deposes,  that 
Satan  can  lay  nothing  to  his  charge,  because  Christ  hath  bruised  the 
head  of  the  serpent,  and  judged  the  prince  of  this  world :  it  de- 
poses that  conscience  can  lay  nothing  justly  to  his  charge ;  for, 
when  the  conscience  is  sprinkled  with  the  blood  of  Christ,  which  is 
a  concurring  witness,  here  all  its  accusations  fall  to  the  ground. 
If  God  be  for  a  man,  who  can  be  against  him  ? 

The  witness  that  the  believer  hath  within  him,  does  sometimes 
depose  and  attest,  that  the  union  betwixt  Christ  and  him  is  insepa- 
rable and  indissolvable ;  that  neither  death  nor  devils  shall  part 
Christ  and  him ;  "  I  am  persuaded,  that  neither  death,  nor  life,  nor 
angels,  nor  principalities,  nor  powers,  nor  things  present,  nor  things 
to  come,  nor  height,  nor  depth,  nor  any  other  creature,  shall  be 
able  to  separate  us  from  the  love  of  God,  which  is  in  Christ  Jesus 
our  Lord,"  Rom.  viii.  38,  39.  The  witness  doth  attest  that  his  market 
is  made  for  ever ;  that  he  shall  be  for  ever  with  the  Lord ;  that  his 
Redeemer  liveth,  and  though  after  his  skin,  worms  destroy  this 
body,  yet  in  his  flesh  shall  he  see  God;  that  this  corruption 
shall  put  on  incorruption ;  and  that  death  shall  be  swallowed  up  in 
victory. 

In  a  word,  the  witness  doth  sometimes  depose,  that  all  things 
shall  work  together  for  his  good ;  and  though  the  Lord  should  hide 
his  face,  yet  he  will  return  with  everlasting  kindness ;  yea,  that 
though  he  fall  he  shall  arise ;  and  though  he  sit  in  darkness,  the 
Lord  will  be  a  light  to  him  ;  that  his  grace  shall  be  sufficient  for 
him ;  that  the  lines  are  fallen  to  him  in  pleasant  places,  and  that  he 
hath  a  goodly  heritage ;  that  this  God  is  his  God  for  ever  and  ever, 
and  will  be  his  guide  even  unto  death ;  that  he  will  never  leave 
him,  nor  forsake  him,  but  keep  him  by  his  power,  through  faith 
unto  salvation ;  that  the  God  of  peace  will  bruise  Satan  under  his 
feet ;  that  he  shall  overcome  through  the  blood  of  the  Lamb ;  that 
when  he  shall  appear  he  shall  be  like  him,  for  he  shall  see  him  as 
he  is ;  that  though  he  walk  through  the  valley  of  the  shadow  of 
death,  yet  he  need  fear  no  evil,  for  his  rod  and  his  staff  shall  com- 
fort him ;  that  he  shall  come  to  Zion  with  songs,  and  with  ever- 
lasting joy  upon  his  head ;  that  he  shall  obtain  joy  and  gladness, 
and  sorrow  and  sighing  shall  flee  away. — These,  and  many  such 
things  of  the  like  nature,  doth  the  witness  attest  and  depose,  when 
it  speaks :  but  though  the  believer  hath  the  witness  in  himself,  yet 
this  witness  doth  not  al•v^'ays  speak  within  him ;  but  when  it  speaks 
its  deposition  and  testimony,  make  one  or  other  of  these  things  as 


OR,    TRUE     faith's     EVIDENCE.  293 

clear  as  day-light  to  the  believer.  A  waff  of  the  Spirit's  testimony, 
either  by  himself,  or  by  the  water  and  blood,  is  sufficient  to  assure 
him  of  all  this.     I  come  now, 

ly.  To  the  fourth  thing  namely.  The  qualities  of  this  witness 
which  the  believer  hath  within  himself.  What  sort  of  a  witness 
is  it  ? 

It  is  a  credible  witness  that  the  believer  hath  in  himself,  that 
cannot  go  about  to  deceive  us.  The  Spirit  cannot  deceive ;  for,  the 
Spirit  is  truth,  verse  6  ;  he  is  the  God  of  truth  ;  one  God  with  the 
Father  and  Son.  The  water  cannot  deceive  ;  for  sanctification  is 
the  very  image  of  God,  and  holiness  cannot  lie.  The  blood  can- 
not deceive ;  for,  it  is  the  precious  blood  of  Christ,  as  of  a  Lamb 
without  blemish,  and  without  spot.  Besides,  that  water  and  blood 
do  not  witness  without  the  Spirit,  which  makes  the  witness  of  un- 
doubted credibility ;  yea,  there  was  never  such  a  credible  witness 
in  the  world,  as  the  believer  hath  within  him. 

It  IS  a  competent  witness.  As  the  witness  the  believer  hath 
cannot  deceive,  neither  can  it  be  deceived.  Other  witnesses  may 
be,  and  have  been  deceived,  either  when  he  witnesses  immediately, 
or  by  the  water  and  blood.  People  may  deceive  themselves  with 
a  vain  confidence,  and  false  assurance,  because  their  blind  mind, 
and  erring  consciences  may  be  deceived ;  but  the  believer,  that  hath 
this  witness  in  himself,  may  be  sure  that  as  his  witness  cannot  be 
deceived,  so  he  may  depend  upon  the  testimony  thereof,  because  it 
is  truth,  and  "  no  lie  is  of  the  truth,"  1  John  ii.  21, — 27.  The 
same  anointing  teaching  all  things,  and  is  truth,  and  is  no  lie,  etc. 
And  so, 

It  is  a  true  and  faithful  witness.  This  is  plain  from  what  is 
said.  If  it  be  a  credible  witness,  that  will  not  deceive;  and  a 
competent  witness,  that  cannot  be  deceived ;  then  it  is  a  true  and 
faithful  witness. — This  is  a  title  that  is  given  to  Christ ;  and  it 
may  be  given  to  his  witnesses  also,  that  witness  for  him :  the  three 
that  bear  record  on  earth  witness  truly  for  him,  as  well  as  the 
Three  that  bear  record  in  heaven.  The  witness  that  the  believer 
hath  in  himself  is  steady,  will  not  say  and  gainsay;  it  will 
not  attest  the  truth,  and  then  retract.  It  is  true,  the  believer  him- 
self may  draw  back ;  when  the  light  of  the  Spirit  is  gone,  he  may 
be  ready  to  throw  all  the  witnesses'  depositions  away,  saying,  Alas! 
I  thought  I  had  seen  God  in  such  a  way,  and  heard  his  voice,  and 
felt  his  love ;  but  now  I  fear  I  was  mistaken  :  But  the  witness  it- 
self will  not  retract ;  for,  whenever  the  Spirit  shines  on  his  own 
work  agaiUj  then  he  attests  tLe  same  thing  again,  and  makes  the 


29-4      THE    believer's    internal    witness; 

soul  tliat  remembered  God,  and  was  troubled,  now  to  remember 
again  the  years  of  the  right-hand  of  the  most  High. 

It  is  a  concerning  witness  that  the  believer  hath  in  himself. 
The  Spirit  witnesseth  together  with  the  water  and  blood;  and  these 
three  agree  in  one  :  and  you  know,  by  the  mouth  of  two  or  three 
witnesses  every  word  shall  be  established.  It  is  true,  the  Spirit 
may  witness  by  water,  or  by  graces  and  experiences,  when  he  does 
not  witness  by  his  own  immediate  testimony ;  and,  perhaps,  may 
witness  by  his  own  immediate  testimony,  when  his  witness  by  blood 
and  water  is  not  so  clear :  but  yet,  as  these  three  may  witness  con- 
junctly all  at  once ;  so,  though  they  witness  severally,  yet,  when- 
ever any  of  them  witness,  they  concur  in  attesting  the  same  thing : 
the  one  never  witnesses  the  contrary  of  what  the  other  witnesses. 

It  is  an  evident  and  clear  witness  that  the  believer  hath  in  him- 
self, it  is  not  dark,  but  clear ;  therefore  called  the  witness  by  way 
of  eminency  and  evidence.  It  is  true,  the  witnessing  of  the  Spirit  ad- 
mits of  degrees  ;  as  the  operations  of  the  Spirit  are  at  one  time  more 
powerful  and  manifest  than  at  another  ;  so  may  the  soul's  persua- 
sion of  its  adoption  by  it  be,  which  is  one  of  the  great  things  that 
I  told  you  the  witness  doth  depose.  At  one  time  he  acts  so  power- 
fully, as  that  all  fears  and  doubts  are  banished ;  at  another  time  it 
may  not  be  so  clear,  but  much  overclouded,  and  yet  accompanied 
with  some  degrees  of  persuasion  that  Christ  is  theirs,  even  though 
faith  be  weak.  A  rich  man's  window  may  be  wider  than  a  poor 
man's,  and  so  the  sun  may  make  his  house  the  more  light,  that  the 
things  within  it  may  be  the  better  discerned ;  but  the  poor  man 
may  really  enjoy  the  beams  of  the  sun,  and  see  what  is  in  his 
house :  so  the  poorest,  the  weakest  believer  may  know  the  Spirit 
hath  shined  into  his  heart,  as  well  as  others,  that  enjoy  brighter 
beams  than  he  hath  been  acquainted  with. 

It  is  an  internal  witness ;  he  hath  the  witness  in  himself.  You 
will  say,  in  what  court  doth  this  witness  depose  ?  Why,  it  is  even 
in  the  court  of  conscience ;  he  hath  the  witness  in  himself:  and  he 
still  hath  the  witness  in  himself,  though  the  witness  be  not  still 
actually  deposing  in  that  court:  see  2  Cor.  i.  12.  The  believer 
may  not  only  say  with  Job,  My  witness  is  in  heaven,  and  my  record 
is  on  high ;  but  also,  my  witness  is  on  earth,  and  my  record  is  in 
my  bosom.     He  hath  the  witness  in  himself. 

Y.  The  next  thing  was  the  reasons  why  it  is  that  the  believer 
hath  the  witness  in  himself?  Why  doth  true  faith  carry  its  witness 
along  with  it  ?     It  doth  so  for  the  following  reasons. 

To  distinguish  it  from  false  faith,  which  hath   no  such  witness. 


OR,    TRUE     faith's     EVIDENCE.  295 

The  Spirit  of  God  will  not  give  witness  to  a  lie.  False  and  delusory 
faith  is  a  lie ;  and  none  bear  witness  to  it  but  the  devil,  who  is  the 
father  of  lies.  Some  will  say,  "  God  forbid,  but  we  believe  in  the 
Son  of  God ;  we  never  made  a  scruple  about  believing  that."  Well, 
we  may  tell  such  persons,  that  they  are  deceiving  themselves :  but 
they  will  not  believe  us  as  long  as  the  devil  is  confirming  them  in 
their  lie.  But  herein  true  faith  is  distinguished  from  false ;  the  man 
hath  the  witness  in  himself. 

True  faith  hath  the  witness  to  demonstrate  it  to  be  true  faith, 
and  to  put  honour  on  this  workmanship  of  God.  God's  work  must 
have  God's  witness ;  and  this  is  the  mark  and  seal  that  God  puts 
upon  the  forehead  of  all  the  followers  of  the  Lamb.  This  mark 
distinguishes  it  from  false  faith,  and  demonstrates  it  to  be  true  faith : 
God  appends  his  seal  to  his  own  grace  of  faith  :  "  In  whom  also 
after  that  ye  believed,  ye  were  sealed  with  the  holy  Spirit  of 
promise,"  Eph.  i.  13. 

True  believers  have  the  witness  in  themselves,  because  true  faith 
receives  the  witness ;  this  is  the  of&ce  of  faith,  Gal.  iii.  14,  "That  the 
blessing  of  Abraham  might  come  on  the  Gentiles," — "that  we 
might  receive  the  promise  of  the  Spirit  through  faith."  And 
verse  2,  "  Eeceived  ye  the  Spirit  by  the  works  of  the  law,  or  by  the 
hearing  of  faith?"  Faith  takes  hold  of  the  Spirit;  it  takes  hold 
of  the  water  ;  it  takes  hold  of  the  blood  :  it  takes  in  the  witness  ; 
and  so  the  believer  hath  the  witness  in  himself. 

Believers  have  the  witness  in  themselves  because  God  hath 
promised  this  witness  to  attend  believing.  See  a  sweet  promise  of 
it,  John  vii.  38,  "  He  that  believeth  on  me,  as  the  scripture  hath 
said,  out  of  his  belly  shall  flow  rivers  of  living  water,"  etc.  See 
this  water  further  spoken  of,  John  iv.  14,  "  The  water  that  I  shall 
give  him  shall  be  in  him  a  well  of  water  springing  up  into 
everlasting  life ;"  that  is,  even  the  Spirit  witnessing  by  water,  or 
sanctification. 

He  that  believeth  hath  the  witness  in  himself,  because  outward 
witnesses  cannot  clear  him  with  any  comfortable  evidence ;  and  the 
Lord  wills  that  believers  should  have  strong  consolation,  who  have 
fled  for  refuge  to  lay  hold  upon  the  hope  set  before  them  :  but  now, 
no  means,  no  ordinances,  no  instruments,  can  clear,  or  comfortably 
attest  his  interest  in  Christ,  his  sonship,  or  reconciliation,  unless 
the  Spirit  of  Christ  witness  within  him.  The  white  of  a  wall,  can 
as  soon  make  day,  as  ministers,  or  outward  means,  can  give  comfort 
or  clearness  to  a  believer,  unless  the  Spirit  of  the  Lord  concur  with 
the  mean,  and  witness  in  the  man's  bosom,  either  by  hims'^lf,  or  by 
water,  or  by  blood. 


296      THE    believer's    internal    witness; 

He  that  belie vcth  hath  the  witness  in  himself,  because  true  faith 
hath  many  false  witnesses  to  rise  up  against  it.  The  devil  is  a 
false  witness,  that  many  times  suggests  to  the  poor  believer,  saying, 
Thou  hast  no  part  nor  lot  in  Christ ;  thou  hast  no  inheritance  in 
the  Son  of  Jesse :  and,  indeed,  his  faith  would  faint  and  fail,  if  he 
had  not  a  witness  in  himself  to  declare  the  contrary.  The  wicked 
world  are  sometimes  false  witnesses,  that  accuse  the  believer  of 
being  a  vain  pretender ;  that  he  is  nothing  but  a  hypocrite  :  but 
having  a  witness  in  himself,  it  makes  him  easy.  His  carnal  reason 
is  another  false  witness:  "Why,"  says  carnal  reason,  "do  you 
believe  that  God  will  have  mercy  on  the  like  of  you  ?  Do  you 
think  that  all  the  sweet  promises  of  the  covenant  will  be  made  out 
to  you?  Do  you  think  that  such  a  privilege  as  an  interest  in  God 
and  Christ  belongs  to  you?"  Many  such  false  witnesses  rise  up 
against  faith  ;  and  therefore  the  believer  needs  to  have  this  true 
witness  within,  that  faith  may  be  able  to  hold  up  its  head.  "  He 
that  believeth  on  the  Son  of  God,  hath  the  witness  in  himself."  I 
come  now, 

VI.  To  the  sixth  and  last  thing  of  the  general  method,  viz.  The 
application ;  which  we  shall  essay  in  an  use  of  information,  trial, 
and  exhortation. 

The  first  use  may  be  of  information.  It  is  so,  That  he  that  be- 
lieveth hath  the  witness  in  himself?     Hence  see. 

That  though  faith  alone  justifies,  yet  justifying  faith  is  not  alone; 
it  hath  its  witness  with  it,  even  the  witness  of  the  Spirit,  the 
water,  and  the  blood  ;  namely  manifest  sanctification,  as  well  as 
justification.  This  removes  the  reproach  that  Papists  and  ignorant 
Protestants  cast  upon  the  doctrine  of  faith,  and  justification,  thereby 
alone,  as  if  thus  we  were  enemies  to  holiness  and  sanctification : 
but,  though  faith  alone  justify,  yet  justifying  faith  is  not  alone  ;  it 
hath  the  witness  with  it,  and  particularly  the  witness  of  the 
water  ;  that  is,  the  sanctifying  graces,  fruits,  and  operations  of  the 
Spirit. 

Hence  see  how  false  pretenders  to  faith  may  be  unmasked  and 
discovered :  if  none  but  he  that  truly  believes  on  the  Son  of  God 
hath  the  witness  within  himself,  then  the  faith  that  hath  no  such 
witness  is  but  a  false  faith.  Never  conclude  that  you  have  true 
faith,  unless  you  find,  or  at  least  have  found,  the  witness  within 
you  giving  testimony  thereto.  If  you  know  nothing  more  or  less 
of  this  witness,  then  it  is  plain  you  know  nothing  of  true  faith:  for, 
it  is  expressly  said  of  all  believers,  weak  or  strong,  "  He  that  be- 
lieveth on  the  Son  of  God  hath  the  witness  in  himself.  What  have 


OR,     TRUE    faith's    EVIDENCE.  297 

you  to  say,  man,  woman  ?  If  yon  were  upon  your  death -bed,  and 
we  should  ask  you,  as  we  have  done  at  some,  if  ever  you  have 
been  made  to  believe  on  the  Son  of  God  ?  Yes,  say  you :  but 
thQn  we  ask  what  evidence  you  can  give  of  your  faith  ?  Can  you 
produce  your  witness  to  attest  ?  Can  you  bring  forth  the  rings, 
the  bracelet,  and  signet,  the  pledges  and  pawns  of  his  love  ?  Alas ! 
that  many  people  in  that  case,  either  they  can  say  nothing  to  the 
purpose :  and  all  that  some  can  say  is  much  worse  than  if  they 
could  say  nothing,  while  they  were  never  brought  out  of  their 
lying  refuges,  but  go  down  to  the  grave  with  a  lie  in  their  right- 
hand. 

Hence  see,  what  is  the  true  matter  of  a  believer's  confidence  and 
assurance :  why,  they  have  the  witness  in  themselves :  and  when- 
ever the  witness  speaks,  then  they  not  only  believe,  but  believe 
and  are  sure ;  not  only  that  he  is  Christ,  the  Son  of  the  living  God, 
but  that  he  is  their  Lord  and  their  God.  And  thus  the  man's  as- 
surance is  not  built  upon  a  wavering  foundation :  though  he  may 
waver  himself,  yet  the  foundation  stands  sure;  it  is  built  upon  the 
testimony  of  God,  or  God's  witnesses  and  deponents  within  him, 
which  canot  attest  a  lie. 

Hence  see,  that  the  believer's  doubts,  and  fears,  and  jealousies 
are  inexcusable  and  unwarrantable ;  for,  he  hath  the  witness  in 
himself:  and  his  unbelieving  doubts  do  nothing  but  give  the  lie  to 
God's  witness  that  is  in  him.  Indeed,  the  clamours  of  unbelief 
may  sometimes  drown  the  voice  of  this  witness,  when  it  is  not 
speaking  audibly  ;  and  the  Spirit,  who  is  the  principal  witness,  be- 
ing sometimes  grieved,  may  cease  to  depose;  but  if  the  witness 
hath  attested  your  interest  in  Christ,  your  sonship,  yoUr  peace  with 
Cod,  0  beware  of  such  unbelieving  jealousies  as  tend  to  deny  what 
the  witness  hath  declared;  for,  this  is  to  bear  false  witness  against 
God  :  if  you  be  left  utterly  in  the  dark,  rather  suspend  your  judg- 
ment, and  say  nothing,  than  to  say  otherwise  than  the  witness 
hath  said ;  delay  your  own  verdict  till  once  your  witness  speak 
again :  and  while  it  is  silent,  say  not,  that  either  its  deposition  was 
false,  dark,  or  fallacious  ;  that  it  was  a  fancy  or  delusion  :  speak 
not  an  ill  word  of  your  witness,  lest  you  thereby  reproach  God. 
When  matters  are  at  the  worst  with  you,  rather  speak  for  God 
than  against  him.  Your  fears  and  doubts  are  no  religion,  but  so 
many  lies  against  the  witness. 

Hence  see,  what  it  is  that  may  support  a  child  of  God  amidst 
trials  that  he  meets  with  in  the  world.  He  may  be  tried  before 
several  bars.     He  may  be  tried  at  the  bar  of  providence ;    one  af- 


298         THE     believer's     INTERNA.L     WITNESS; 

fliction  on  the  back  of  another  may  try  what  metal  he  is  of,  and 
put  him  to  all  the  corners  of  the  saddle,  as  we  speak.  He  may  be 
tried  at  the  bar  of  God's  law ;  it  may  examine  and  weigh  him  in 
its  balance  to  see  what  weight  he  bears,  what  conformity  he  hath  to 
its  precepts.  He  may  be  tried  at  the  bar  of  conscience,  and  there 
accused  of  innumerable  inaperfections.  He  may  be  tried  at  the 
devil's  bar,  and  there  he  may  be  winnowed  and  sifted  as  wheat. 
He  may  be  tried  at  the  bar  of  men,  and  brought  before 
governors  and  kings  for  Christ's  sake,  falsely  accused. — Well, 
whatever  bars  he  be  set  before,  the  witness  within  him  is 
ready  to  appear  at  the  bar  with  him :  and  whenever  it  speaks, 
it  will  bear  him  out,  and  bear  him  up,  and  answer  all  that  can  be 
said  against  him,  with  one  word ;  If  God  be  for  me,  who  shall  be 
against  me  ?  It  is  God  that  justifieth  me,  who  is  he  that  shall  con- 
demn me  ?  One  word  of  tliis  witness  will  answer  a  thousand  ac- 
cusations :  the  secret  testimony  thereof  will  bear  up  the  soul  under 
a  world  of  difl&culties.  See  Pro  v.  xiv.  14,  "A  good  man  shall  be 
satisfied  from  himself." 

Hence  see,  what  a  lonely,  desolate  state  an  unbeliever  is  in.  If 
he  that  believeth  hath  the  witness  in  himself,  then  he  that  believeth 
not  hath  no  such  witness.     An  unbeliever  wants  a  good  bosom 

friend  a  believer  hath. He  that  wants  this  witness  in  himself, 

wants  good  company  within  doors.  There  is  no  better  company  in 
the  world  than  this  witness  that  the.  believer  hath.  But  the  unbe- 
liever is  desolate  and  destitute  in  this  respect :  he  hath  no  such 
company ;  yea  he  hath  the  quite  contrary,  he  hath  the  devil  and 
an  ill  conscience  within  him  :  he  may  have  an  erring  conscience, 
that  may  attest  a  lie  unto  him  and  deceive  him,  to  which  the 
devil  may  concur,  by  keeping  all  quiet  within;  for,  While  the 
strong  man  keeps  the  house,  the  goods  are  at  peace  :  or  he  may 
have  a  seared  conscience,  that  may  attest  nothing  good  nor  bad, 
being  stupified,  and  seared  as  with  a  hot  iron. 

The  second  use  may  be  for  examination.  If  he  that  believeth 
hath  the  witness  in  himself,  then  try  if  you  be  believers  indeed ; 
or,  if  you  can  produce  the  witnesses  of  your  faith.  This  inquiry 
is  necessary  to  give  satisfaction  to  the  doubting,  by  differencing  the 
testimony  of  the  Spirit  from  the  delusions  of  Satan,  and  the  sino-le 
testimony  of  our  own  spirits ;  and  necessary  to  confirm  and  establish 
these  that  enjoy  this  privilege  of  the  witness  within  them.  For 
your  trial  then,  I  would,  1.  Offer  some  general  marks  of  these 
that  enjoy  the  true  witness  within  them.  2.  Some  more  particular 
marks  of  the  witnessing  of  the  Spirit,  the  ^vater,  and  the  blood. 


OR,    TRUE    faith's    EVIDENCE.  299 

1st,  In  general,  I  would  ofl'er  you  these  marks  of  a^person  that 
enjoys  the  witness  in  himself,  upon  his  believing  in  the  Son  of 
God. 

This  witness  fills  the  soul  with  a  high  and  inexpressible  admira- 
tion of  the  love  of  God,  in  bringing  it  into  the  number  of  his 
children.  Behold,  what  manner  of  love  the  Father  hath  bestowed 
upon  us,  that  we  should  be  called  the  sons  of  God !  1  John  iii,  1. 
'I'he  soul  sees  God's  wonderful  love  of  good- will  in  the  conti^i- 
vance  of  its  adoption  and  salvation  ;  and  sees  that  it  would  have 
nonplussed  all  the  creatures ;  and  so  admires  that  ever  God  even  so 
loved  the  world.  The  man  admires  God's  love  of  compassion  towards 
it  in  the  many  strivings  with  it  while  it  was  in  a  natural  condition. 
He  admires  his  love  of  delight  which  is  discovered :  0  that  ever 
he  should  take  pleasure  in  such  a  worm  I  And  so  also  admires  his 
infinite  condesension  that  ever  he  looked  upon  such  an  unworthy 
wretch.  He  admires  and  wonders  at  the  glory  and  excellency  of 
the  things  which  he  is  by  the  witness  assured  of;  does  he  find  the 
cleasiug  virtue  of  the  blood  of  Christ  ?  O  then,  he  sees  an  extra- 
ordinary glory  and  excellency  in  this  blood  and  righteousness  of 
Christ ;  he  prized  it  before,  but  now  more  than  ever,  when  he  finds' 
the  witness  in  himself. 

This  witness  fills  the  soul  with  kindly  sorrow  and  self- correction 
for  ibrmer  unkindness  offered  to  the  Lord,  Oh !  says  the  soul, 
how  miserably  have  I  ibrgotten  the  Lord  these  many  days  and 
years  by-gone !  And  yet  now  I  see  he  hath  not  been  forgetting 
me ;  for,  now  I  feel  his  love :  and  so  the  soul  takes  God's  part 
against  itself  more  than  ever.  The  clearest  sight  of  God  causes 
greatest  self-abhorrency;  whereas  a  delusion  puffs  up:  and  though 
liypocrites  may  have  a  shadow  of  humility  at  other  times  ;  yet 
there  is  least  appearance  of  it  under  their  highest  attainments. 
Peter,  after  a  love-look  of  Christ,  O  how  he  sighs  and  sobs,  melts 
and  mourns  at  the  remembrance  of  his  former  denial  of  his  master: 
under  such  heart-ravishing  revelations  this  doth  pierce  and  wound 
the  soul,  that  the  Lord  should  have  had  such  unsuitable  and  al- 
ways such  ungrateful  returns  from  it,  after  many  large  expres- 
sions of  his  love :  He  looks  on  him  whom  he  pierced,  and 
mourns. 

This  witness,  when  enjoyed,  fills  the  soul  with  great  desires  and 
endeavours  after  heart-purification ;  1  John  iii.  3,  "  Every  man 
that  hath  this  hope  in  him  purifieth  himself,  .even  as  he  is  pure." 
Delusions  tend  some  way  or  other  to  unholiness  ;  Satan  drives  at 
some  corrupt  design  therein :    but    the  true  witness  procures  an 


300        THE     believer's     INTERN-AL     WITXE39; 

expulsion  of  Satan.  As  Christ  proved  himself  to  be  no  impostor, 
by  his  casting  oat  Satan,  Matt.  xii.  22  ;  so  if  the  witness  within 
tends  to  the  casting  out  of  Satan,  this  shews  it  to  be  no  delusion : 
for,  the  binding  of  the  strong  man  must  be  by  the  Spirit ;  for  he 
only  is  the  stronger:  and,  indeed,  when  Satan  sees  himself  cast  out, 
he  will  be  incensed  ;  and  hence  floods  of  new  temptations  are  to 

be  expected,  Rev.  xii.  13,  14. And  this  is  also  part  of  Satan's 

subtile  engine  of  causing  the  soul  to  doubt  of  the  witnesses'  testi- 
mony ;  though  he  seeks  to  prevent  any  doubts  or  fears  in  his  own, 
yet  where  he  is  cast  out,  he  will  raise  storms ;  yet  still  the  more 
the  witness  is  enjoyed,  the  more  is  he  and  his  work  ejected,  and 
the  soul  prompted  to  the  utmost  after  holiness  and  purification. 
Again, 

This  witness  fills  the  soul  with  earnest  expectations  of  full  com- 
munion with  Christ ;  for,  the  soul  at  such  a  time,  is  upon  the 
mount  of  communion  with  the  Lord,  and  is  exceedingly  watchful 
against  any  thing  that  would  interrupt  its  communion  with  Christ: 
and  though  the  most  glorious  revelations  are  oft-times  followed 
with  the  most  horrid  and  violent  temptations,  2  Cor.  xii.  8,  9, 
Matt.  iii.  16,  17  ;  yet  when  the  Spirit  of  God  is  the  witness,  he 
will  make  the  soul  watchful  against  sin.  Song  viii.  4,  and  ardently 
desirous  after  uninterupted  communion ;  Oh !  When  shall  the  day 
break,  and  the  shadows  fly  away  ? 

This  witness  fills  the  soul  with  a  persuasion  of  the  Lord's  afford- 
ing spiritual  and  suitable  provision  for  it  at  all  times,  and  on  all 
occasions.  Formerly  it  went  drooping  under  fears  that  it  should 
want  protecting  grace,  under  dangers;  preserving  grace,  under 
trials ;  supporting  grace,  under  sufferings :  the  man  feared  he 
should  never  hold  out  to  the  end  ;  and  did  mistrust  God  in  every 
condition.  But  now,  when  the  witness  speaks,  he  is  delivered  from 
these  fears,  and  made  to  see  the  Lord's  name  to  be  Jehovah-jirah, 
that  the  Lord  shall  provide  and  see ;  that  the  Lord  is  his  shepherd, 
he  shall  not  want. — Thus  you  have  some  of  these  general  marks 
of  the  witness  that  the  believer  hath  in  himself. 

2dl3^,  I  would  offer  some  more  particular  marks,  from  the  seve- 
ral ways  of  witnessing  spoken  of  in  the  doctrinal  part;  how  a 
soul  may  know  that  the  Spirit,  the  water,  and  the  blood  hath 
witnessed. 

How  may  a  soul  know  if  the  Spirit  hath  witnessed  in  a  more 
immediate  way,  or  not  ?  It  is  true,  every  one  is  not  capable  to 
make  trial  here  :  it  supposes,  that  some  strong  impression  of  adop- 
tion be  made  upon  the  heart,  otherwise  there  is  no  ground  to  pre- 


OB,    TRUE     faith's     EVIDENCE.  801 

tend  to  an  immediate  testimony  ;  for  the  enquiry  is,  How  we  may 
know  a  strong  opinion  of  our  own  spirits,  and  a  delusion  of  Satan, 
from  the  testimony  of  the  Spirit  ?  In  answer  then  unto  the  ques- 
tion, I  say,  in  general,  that  the  immediate  testimony  of  the  Spirit 
is  self-evident,  while  a  soul  is  in  the  actual  enjoyment  thereof. 
More  particularly,  I  offer  the  following  njarks  of  the  Spirit's  im- 
mediate testimony. 

These  irradiations  of  the  Spirit  do  carry  with  them  such  a  clear 
demonstration  of  their  coming  from  the  Spirit,  as  puts  it  in  some 
measure  out  of  doubt,  there  are  such  sparklings  of  divinity  in  them: 
according  to  the  degree  of  clearness  in  which  the  Spirit  manifests 
his  presence,  such  is  the  degree  of  the  persuasion,  weaker  or 
stronger.  The  Spirit  is  appointed  to  this  witnessing  work  as  you 
see,  verse  6,  of  this  chapter  :  and  he  is  the  highest  witness  ;  there  can 
be  none  higher :  for,  it  is  the  Spirit  that  makes  other  things  have  a 
witnessing  power.  No  grace  or  experience  can  witness  without 
him ;  and  he  is  given  for  this  end,  among  others,  to  make  the  chil- 
dren of  God  to  "  know  the  things  that  are  freely  given  "  them  of 
God,  1  Cor.  ii.  10,  11,  12 ;  2  Cor.  iii.  16, 17,  18 ;  and  1  John  ii.  27. 
All  which  shows  that  the  testimony  of  the  Spirit  hath  a  property 
to  discriminate  and  difference  itself  from  these  flashes  that  come 
from  Satan.  The  Spirit's  inhabitation  and  indwelling  is  appointed 
to  be  an  evidence  of  our  adoption ;  and  this  is  made  the  rule  for 
trial,  Rom.  viii.  9,  "  Ye  are  not  in  the  flesh,  but  in  the  Spirit." 
1  Cor.  vi.  19.  "Know  ye  not  that  your  body  is  the  temple  of  the 
Holy  Ghost  which  is  in  you."  By  all  which  it  is  evident,  that  the 
Spirit  gives  testimony  to  himself  in  his  operations,  so  as  neither 
Satan,  nor  any  creature,  can  be  the  author  thereof.  For,  though 
the  Spirit  be  not  discernible  in  his  essence,  but  in  his  operations  ; 
yet,  as  the  Spirit  gives  effectual  conviction  of  sin,  that  the  soul 
cannot  deny  its  guiltiness,  and  that  without  enquiring  whether  the 
Spirit  hath  done  this  or  not ;  so  the  Spirit  doth  work  effectually  in 
assuring  and  comforting  the  soul,  though  the  soul  doth  not,  till 
afterwards,  reflect  or  enquire  whether  it  was  the  Spirit  or  not :  and 
so  the  essence  of  the  Spirit  may  not  be  discernible,  and  yet  the 
testimony  may  be  sure  to  the  soul,  while  the  Spirit  not  only  gives 
the  soul  such  a  sweet  persuasion,  but  also  discovers  such  invincible 
grounds,  and  undeniable  demonstrations  of  what  he  witnesses,  that 
the  soul  must  fall  down  before  it,  and  say  to  the  Spirit,  as  the 
disciples  did  to  Christ,  John  xvi.  29.  "Lo,  now  speakest  thou 
plainly,  and  speakest  no  proverb :"  but  this  will  be  more  clear  by  a 

Mark  of  this  immediate   testimony,  or   witness  of  the  Spirit, 


302         THE     believer's     internal    WITNESS; 

namely,  tliat  the  Spirit,  when  he  thus  witnesses,  makes  some  divine 
attribute  to  shine  forth  eminently  in  these  witnessing  acts ;  for 
instance,  the  Spirit  causeth  the  soul  to  take  notice  of  the  divine 
wisdom  that  shines  in  the  application  of  the  promise,  which  is  a 
special  work  of  the  Spirit,  wherein  his  presence  is  as  discernible 
as  in  anj'-  other  operation;  now,  the  soul  is  made  to  see  what 
wisdom  shines  in  the  time  and  season,  when  the  promise  came 
with  light,  life,  and  power  to  them :  wisdom  in  the  suitableness  of 
the  promise  to  their  condition ;  wisdom  in  the  manner  of  its  work- 
ing ;  the  soul  finds  how  the  heart  was  ravished,  how  Satan  was 
defeated,  how  corruption«was  depressed  thereby  ;  and  then  the  man 
cries  out,  0  the  depth  of  the  riches,  both  of  the  wisdom  and  knowl- 
edge of  God ! — The  Spirit  gives  the  soul  also  to  see  divine  power 
improved  for  it  in  a  glorious  way  ;  even  such  power  as  raised 
Christ  from  the  dead ;  the  exceeding  greatness  of  his  almighty 
power,  Eph.  i.  18,  19.  The  child  of  God  sometimes  feels  a  divine 
power  in  the  application  of  the  promise,  or  presenting  thereof  to 
the  heart;  but,  perhaps,  cannot  tell  who  is  the  agent,  whether 
Satan  or  the  Spirit :  and  therefore  the  apostle,  in  that  place,  speaks 
by  way  of  question,  with  three  remarkable  whats  ;  "  That  ye  may 
know  WHAT  is  the  hope  of  his  calling  ;"  "  what  the  riches  of  the 
glory  of  his  inheritance  in  the  saints  ;"  "  and  WHAT  is  the  exceed- 
ing greatness  of  his  power  to  us-ward  who  believe;"  importing, 
that  it  may  be  known  to  be  indeed  the  Spirit's  power  by 
its  actings;  for  the  Spirit's  power  is  exerted  in  overcoming 
the  heart,  and  powerfully  persuading  it  to  accept  of  the  promise : 
the  soul  sees  its  own  insufficiency  to  make  the  application, 
which  now  it  hath  felt,  and  an  aversion  thereto ;  yea,  was 
ready  with  Sarah,  to  laugh  at  the  promise ;  and  to  say  with  these, 
2  Kings  vii.  2,  "  If  the  Lord  would  make  windows  in  heaven, 
might  this  thing  be  ?"  And  yet  now  it  was  not  able  to  withstand 
the  sweet  power  that  did  draw  it  that  way.  The  Spirit's  power  is 
thus  exerted  in  overcoming  the  heart,  and  overcoming  Satan,  and 

discovering  his  subtilties. Again,  the  Spirit  causeth  the  soul 

to  observe  the  divine  faithfulness  that  shines  herein,  Psal.  Ixxxix.  2, 
"  Mercy  shall  be  built  up  for  ever ;"  and  then  it  follows,  "  thy 
FAITHFULNESS  shalt  thou  establish  in  the  very  heavens."  After  the 
Lord  hath  promised  so  and  so  to  the  soul,  the  soul  faints  and  gives 
over  hope ;  yet  the  Lord  returns  to  the  man,  throws  the  promised 
mercy  into  his  lap,  and  so  discovers  his  faithfulness.  O !  how  is 
the  soul  then  taken  up  with  the  Lord's  truth  and  veracity  !  Faith- 
ful is  he  that  promised,  who  also  will  do  it. — Again,  the  Spirit 


OH,     TRUE     faith's     EVIDENCE.  303 

convinces  the  Soul  of  the  divine  goodne.5s,  when  he  thus  comes  and 
makes  application  of  the  promise,  Psal.  xxxi.  19,  21,  "  O  how  great 
is  thy  GOODNESS  which  thou  hast  laid  up  lor  them  that  fear  thee," 
etc.  The  man  is  swallowed  up  with  admiration. — The  Spirit  causes 
the  man  to  see  how  ready  he  was  to  say,  God  had  neglected  him, 
yet  nevertheless  now  he  sees  that  God  hath  dealt  graciously  and 
marvelously,  that  nothing  can  make  him  deny  divine  love  at  the 
time.  It  would  therefore  seem  needless  to  ask  this  question,  By 
what  evidence  we  may  know  the  Spirit's  immediate  testimony  ? 
Because  thus  it  is  also  self-evident  to  such  as  actually  enjoy  the 
same  ;  but  yet,  because,  after  the  Spirit  may  suspend  his  operations, 
and  then  the  soul  may  question  it ;  and  because  some  have  strong 
opinions,  that  they  enjoy  this  immediate  testimony,  when  yet  they 
are  under  a  delusion.     Therefore, 

Another  evidence  of  the  Spirit's  more  immediate  testimony,  is, 
the  eminent  acts  of  faith  upon  the  promise,  drawn  out  thereby.  If 
the  soul  hath  assurance,  faith  hath  a  hand  in  it,  Heb.  x.  22 ;  and 
lives  upon  Christ  in  the  promise  for  it,  Psal.  xxv.  2,  "  0  my  God, 
I  trust  in  thee."  When  the  soul  hath  a  sight  of  its  propriety  in 
God,  and  interest  in  Christ,  this  puts  it  upon  renewed  actings  of 
faith ;  if  it  can  say,  "  My  God ;"  it  cannot  but  say,  with  holy 
boldness,  "  I  trust  in  thee."  Delusions  rather  hinder  the  actings 
of  faith. 

Quest.  When  is  a  word,  or  promise,  received  by  faith  ?  and  so, 
When  does  faith  discover  a  testimony  to  be  no  delusion  ? 

Answ.  When  the  heart  is  commanded  by  a  persuasion  of  divine 
love,  by  the  word,  as  an  act  of  obedience  to  the  Lord  ;  not  barely 
when  there  is  a  word  given  in,  but  when  the  Spirit  over-awes  the 
soul  v/ith  the  majesty  that  comes  along  therewith  to  yield  subjec- 
tion, Psal.  xlii.  8,  "The  Lord  will  command  his  loving- kindness." 
Psal.  cxxxiii.  3,  "  The  Lord  commanded  the  blessing."  The  Spirit 
commands  faith  to  own  the  loving- kindness  of  the  Lord.  It  is  not 
every  one  that  hath  a  persuasion  that  Christ  is  his,  that  doth 
enjoy  the  immediate  witness  of  the  Spirit ;  for,  Balaam  said,  "  My 
God,"  Num.  xxii.  18 ;  and  yet  had  no  interest  in  God.  Thus  Satan 
raises  false  confidences  in  many  profane  wretches,  and  backs  them 
with  scripture  ;  such  as  that,  that  Jesus  Christ  came  into  the  world  to 
save  sinners  ;  that  God  wills  not  the  death  of  the  sinner  ;  and  their 
own  spirits  conclude  that  they  are  the  sinners  whom  he  will  save : 
but  unless  such  scriptures,  or  rather  the  Spirit  in  them,  have  com- 
manded their  hearts  to  a  persuasion,  out  of  respect  to  the  Lord, 
they  are  not  to  be  regarded  as  the  Spirit's  testimony. 


80-i         THE     believer's     INTERNAL     WITNESS; 

Then  does  faitli  evidence  a  testimony  of  the  Spirit  to  be  no 
delusion,  when  the  sinful  objections  that  swarmed  in  the  soul  are 
suppressed.  If  the  soul  hath  faith  upon  Christ  in  any  promise,  then 
it  is  pained  and  afflicted  v/ith  the  sense  of  its  former  unbelief,  Psalm 
xlii.  5,  8.  Delusions  do  stupify  men  that  they  do  not  seek  for  a 
satisfactory  deliverance  from  objections  ;  but  the  Spirit,  like  the 
sun,  causes  such  mists  of  darkness  to  fly  away,  and  puts  abundance 
in  the  mouth  to  answer  Satan  in  all. 

Then  faith  evidences  the  testimony  of  the  Spirit  to  be  no 
delusion,  when  its  reception  of  the  word,  or  promise,  causes  self- 
abasement,  Matt.  XV.  27.  There  the  woman  calls  herself  a  dog, 
then  presently  Christ  owns  her  faith.  Great  faith  causes  great  self- 
abasement,  Mark  xiv.  31.  Peter  declares  his  preferring  Christ 
before  his  own  life ;  yet  this  was  but  the  voice  of  his  spirit,  because 
it  did  spring  from  self  confidence. 

Finally,  when  the  heart  is  carried  out  Christward  by  the  recep- 
tion of  any  promise  ;  when  the  whole  soul  runs  out  after  Christ, 
taking  the  promise  out  of  his  hand,  Eph.  iii.  6 ;  owning  him  in  the 
purchase  of  the  mercy  whereof  it  is  assured ;  building  its  confi- 
dence on  him  for  the  further  communications  of  the  promised 
T^lessinsf :  and  beinsr  laid  under  strong  obligations  and  engagements 
t)  Christ  thereby,  crying  out,  "What  shall  I  render  unto  the 
Lord  ?"  Psalm  cxvi.  12.  You  may  have  strong  confidences  of 
your  interest  in  the  love  of  God  in  Christ,  such  as  no  argument  can 
beat  off  from  it,  and  yet  you  may  be  under  a  delusion,  if  your 
heart  be  not  drawn  out  after  Christ,  in  a  suitableness  to  the 
strength  of  your  confidence.  But  if  your  confidence  be  built  and 
bottomed  upon  him,  and  his  promise.  Psalm  xxx.  7 ;  and  if  your  af- 
fection to  Christ  rises  as  high  as  your  persuasion  of  his  love,  then 
you  have  enjoyed  the  witnessing  of  the  Spirit. 

The  act  of  faith  may  be  a  clearer  evidence  sometimes  of  the 
Spirit's  testimony  than  the  object ;  for,  a  man  may  have  a  right 
object  for  his  faith,  and  yet  not  a  right  act  about  that  object :  and 
so  his  faith  can  witness  nothing.  We  are  told  of  Christ,  John 
ii.  23,  "Many  believed  in  his  name;"  here  was  a  right  object  of 
faith  :  and  yet  their  faith  was  wrong  and  vain,  verses  24,  25.  A 
man  may  put  forth  a  natural  act  upon  a  supernatural  object ;  he 
may  have  a  human  faith  about  divine  things,  1  Cor.  ii.  5  :  but  the 
scripture  declares,  that  such  as  do  rightly  believe,  are  adopted  and 
justified;  and  determines  what  faith  is,  John  i.  12  Rom.  v.  1.  Acts 
xiii.  39,  which  may  make  a  man  have  a  particular  persuasion ; 
though  no  scripture  speaks  expressly  of  any  man,  saying.  Thou 


OR,     TRUE    faith's    EVIDENCE.  805 

James,  John,  Thomas,  art   adopted  and  justified ;    for,  its  giving 
such  characteristical  notes  and  marks  must  needs  be  a  particular! 
zing  of  them,  as  well  as  if  the   Lord  should  call  them  by  name : 
the  soul  is  made  to  believe,  when  many  others,  that  hear  the  same 
word,  believe  not ;    this  makes  tlie  difference.     But  then. 

Another  evidence  of  the  Spirit's  immediate  testimony,  is,  that 
the  soul  is  enabled,  at  such  a  time,  to  discern  many  of  its  former 
experiences.  The  Lord  had  manifested  himself  to  Jacob  at  Bethel, 
Genesis  xxviii.  10, — 15  ;  and  for  a  long  time  we  read  of  little  in- 
tercourse betwixt  God  and  him,  at  least  no  such  signal  manifesta- 
tions of  his  glory  to  him  as  he  has  met  with  at  Bethel :  he  had 
been  serving  Laban  for  twenty  years ;  during  all  which  time  there 
is  no  word  of  Bethel  :  but  when  the  Lord  returned  to  him,  calling 
him  to  return  to  the  land  of  his  kindred,  when  he  came  back  to 
give  him  a  new  testimony  of  his  love,  he  remembered  him  of  his 
former  loving-kindness,  saying,  "  I  am  the  God  of  Bethel,  where 
thou  anointedst  the  pillar,  and  where  thou  vowedst  avow  unto  me," 
Gen.  xiii.  13.  The  believer  may  have  very  rich  experiences  of 
what  the  Lord  hath  done  for  him  in  former  times ;  but  yet  the 
sense  thereof  may  be  much  obliterated,  and  worn  out,  that  he  may 
be  left  to  desperate  conclusions,  as  Psalm  Ixxvii.  7,  8,  9,  "  Will  the 
Lord  cast  off  forever  ?  and  will  he  be  favourable  no  more  ?  Is  his 
mercy  clean  gone  for  ever  ?  Doth  his  promise  fail  for  evermore  ? 
Hath  God  forgotten  to  be  gracious  ?  Hath  he  in  anger  shut  up  his 
tender  mercies  ?"  But  when  the  Spirit's  testimony  is  again 
renewed,  then  he  chides  himself,  saying,  verses  10,  11,  12,  13, 
"  This  is  my  infirmity  :  but  I  will  remember  the  years  of  the  right- 
hand  of  the  Most  High.  1  will  remember  the  works  of  the  Lord  : 
surely  I  will  remember  his  wonders  of  old.  I  will  meditate  also 
of  all  thy  work,  and  talk  of  thy  doings.  Thy  way,  O  God,  is  in 
the  sanctuary."  The  Spirit  breathing,  and  testifying  in  the  be- 
liever, makes  his  old  experience  new  to  him  again ;  and  gives  him 
a  new  feast  upon  an  old  meal,  and  surprises  him  with  his  love, 
grace,  faithfulness,  and  constancy  therein:  he  sees  that  he  is  God, 
and  changes  not ;  and  therefore  the  children  of  Jacob  are  not  con- 
sumed, Mai.  iii  6. 

The  witnessing  of  the  Spirit  carries  a  glorious  transformation 
into  the  image  of  the  word.  Many  have  had  flashes  of  joy  in  the 
reception  of  the  word,  Luke  viii.  13,  yea,  have  been  raised  to  great 
hope  and  triumphing  joy.  Job  viii.  13,  "  The  hypocrite's  hope  shall 
perish."  Chapter  xx.  5,  "  The  triumphing  of  the  wicked  is  short, 
and  the  joy  of  the  hypocrite  but  for  a  moment."  Cnapier  xxvii.  8. 
Vol.  II.— 20 


306     THE    believer's    internal    witness; 

*'  "What  is  the  hope  of  the  hypocrite,  though  he  hath  gained,  when 
God  taketh  away  his  soul  ?"  But  here,  I  say,  these  witnessings  of 
the  Spirit  cause  glorious  transformations  into  the  image  of  the 
word.  Delusions  do  not  imprint  the  word  upon  the  heart,  so  as  to 
change  it ;  but  these  witnessings  of  the  Spirit  transform  the  soul 
into  the  image  of  the  word,  according  to  the  promise  of  writing  the 
word  into  the  heart,  Jer.  xxxi.  33  ;  Heb,  viii.  10.  Some  disposi- 
tions, principles,  and  inclinations  are  wrought  within,  that  have  a 
lively  resemblance  in  them  unto  the  word,  2  Cor.  iii.  18.  The 
working  of  the  Spirit  in  hypocrites  is  like  the  smell  of  an  apothe- 
cary's shop,  which  one  that  passes  by,  receives,  though  he  never 
carry  any  of  these  odoriferous  things  along  with  him ;  but  the  wit- 
nessing of  the  Spirit,  in  the  true  believer,  is  by  imparting  the 
thing  to  the  soul  which  is  witnessed  thereto,  and  making  the  man 
really  to  possess  it :  so  that  if  a  man  could  see  the  soul  of  a  true 
child  of  God,  he  would  see  engraven  upon  it,  mercy,  peace,  love, 
righteousness,  life,  joy ;  yea,  and  Christ  himself. 

The  witnessing  of  the  Spirit  hath  powerful  operations  in  the 
heart  towards  the  attainment  of  spiritual  gospel  ends  there.  The 
hearing  of  heaven  and  happiness  is  taking,  even  with  carnal  hearts. 
Many  with  the  young  man  in  the  gospel,  may  be  inquisitive  about 
eternal  life,  have  desires  after  it,  and  be  sorrowful  at  the  thoughts 
of  missing  it ;  and  these  things  imply  some  taste  of  the  heavenly 
gift,  and  the  good  word  of  God,  Heb.  vi.  5,  6.  A  man  may  be 
elevated  with  raptures  of  joy  upon  a  supposed  interest  in  heaven ; 
like  Haman,  he  may  think,  Whom  will  the  Lord  honour  but  my- 
self ?  But  yet,  with  the  young  man  in  the  gospel,  he  may  mind 
earthly  things  more  than  Christ,  or  eternal  life.  Like  a  physician, 
who  hath  prepared  a  comfortable  potion  for  the  health  of  a  friend ; 
he  may  give  to  others  a  taste  of  it,  to  let  them  know  how  sweet  it 
is  ;  but  not  sucli  a  taste  as  to  have  any  operation  in  the  stomach  : 
so  the  Lord  may  let  some  carnal  men  discern  some  goodness  in 
Christ,  and  eternal  life ;  but  these  tastes  do  not  make  them  par- 
takers of  the  refreshing  power  thereof:  they  may  have  great  refor- 
mation and  profession ;  but  no  such  operation  as  to  cause  their 
hearts  to  mount  up  Christ- ward,  and  place  their  satisfaction  in  him 
alone.  But  tlie  witnessing  of  the  Spirit  makes  the  soul  to  cry  out, 
Song  V.  10,  "  My  Beloved  is  white  and  ruddy,  the  chiefest  among 
ten  thousand."  The  soul,  at  such  a  time,  cannot  but  reckon  Christ 
the  top  of  its  glory  ;  and  carnal  delights  will  have  no  relish  with 
the  man.  O  !  shall  I  be  drunk  with  the  sweet  cups  of  worldly 
delights  !  Is  not  the  wine  of  Christ's  cellar  better  ?  0  !  whither 
shall  I  go  ?     Thou  hast  the  words  of  eternal  life. 


OR,   TRUE    faith's    evidexce.  307 

How  may  a  soul  know  if  he  hath  the  witness  of  blood ;  or,  if 
the  Spirit  witness  in  him  by  blood  ?  For  this  is  the  other  witness 
the  believer  hath  in  himself,  namely,  the  blood  of  Christ  applied 
for  his  justification.     How  may  this  be  known? 

The  Spirit  witnessing  by  blood  may  be  known  by  the  application 
of  the  blood  of  Christ,  in  the  promise,  by  faith.  We  are  not  to 
think  there  is  any  application  of  material  blood ;  but  the  gospel 
discovers  that  the  blood  of  Christ,  which  was  shed,  was  intended 
for  the  justification  and  redemption  of  sinners.  Now,  the  applica- 
tion of  this  blood  is  by  faith,  Rom.  iii.  25.  And  therefor^  it  must 
be  by  a  promise ;  for,  faith  must  have  a  divine  word  to  build  upon : 
so  that  if  the  promise  be  yours,  then  the  blood  of  Christ  is  yours 
in  the  several  uses  thereof;  and  that  ought  to  satisfy  the  believer : 
for  there  is  an  inseparable  connexion  betwixt  the  blood,  and  tlie 
covenant  of  promise ;  therefore  it  is  called  tlie  blood  of  the  cove- 
nant. Now,  with  the  heart  man  believeth  unto  righteousness  ; 
that  is,  faith  carrieth  a  man  out  of  himself  to  find  a  righteousness 
in  another,  which  availeth  to  justification ;  and  that  faith  is  cor- 
dial :  Christ  owns  not  that  faith  where  the  heart  is  wanting,  John 
ii.  23,  24,  25 ;  Acts  viii.  13,  21. 

The  witness  of  the  blood  may  be  known  by  the  man's  preferring 
that  blood  before  all  other  tilings  ;  or  that  righteousness  before 
all  other  things  else:  "Yea  doubtless,  and  I  count  all  things 
but  loss  for  the  excellency  of  the  knowledge  of  Christ  Jesus 
my  Lord :" — that  I  may  "  be  found  in  him,  not  having  mine 
own  righteousness,  which  is  of  the  law,  but  that  which  is 
through  the  faith  of  Christ,  the  righteousness  which  is  of  God  by 
faith,"  Phil.  iii.  8,  9.  Is  thy  thirst  unquenchable  for  this  blood  ? 
Can  nothing  give  thy  heart  and  conscience  contentment  but  this 
blood  ?  The  excellent  uses  and  ends  of  this  blood  should  raise  our 
estimation  of  it :  it  is  useful  for  justification  and  salvation,  Rom, 
V.  9,  18  ;  and  for  obtaining  communion  with  God  :  it  is  useful  for 
reconciliation.  Col.  i.  20 ;  Rom.  v.  1.  God  will  become  a  friend, 
open  his  bosom,  reveal  his  secrets,  express  his  love  to  these 
that  obtain  interest  in  this  blood ;  it  is  useful  for  obtaining  liberty 
for  near  approaches  to  God,  Eph.  ii.  13,  We  "  are  made  nigh  by 
the  blood  of  Christ."  Sweet  intercourse  is  obtained  this  wa}'", 
Heb.  X.  10. 

The  witness  of  blood  may  be  known  by  the  renunciation  of  what- 
soever stands  in  competition  with  the  blood  of  Christ,  in  these  uses 
and  ends  which  it  serves  for.  The  believer  hath  no  confidence  in 
the  flesh,  or  his  own  righteousness,  A  believer  may,  through  want 
of  sufficient  illumination,  or  through  violent  temptation,  rest  on 


808      THE    believer's    internal    witness; 

some  particular  duty ;  but  his  inward  bent  is  against  it.  Many 
acknowledge  tliat  they  could  never  have  yielded  perfect  obedience 
to  the  law,  and  that  they  would  have  been  under  the  curse,  if  Christ 
had  not  taken  away  the  rigorous  exaction  of  the  law ;  and  now 
they  build  their  confidence  upon  Christ,  in  conjunction  with  their 
own  actings,  their  praying,  hearing,  reading,  offering  no  wrong  to 
their  neighbour,  loving  and  serving  God,  and  the  like ;  but  if  you 
look  for  justification  by  any  one  work,  and  Christ  together,  you 
will  have  no  advantage  by  Christ,  Gal.  v.  2,  3,  4 ;  and  are  debtors 
to  the  whole  law.  Neither  faith  nor  works  can  be  the  least  particle 
of  that  righteousness  which  God  hath  promised  salvation  to ; 
because  the  two  ways  of  faith  and  works  are  incompatible  one  with 
another,  and  so  admit  of  no  mixture.  Gal.  iii.  12.  The  law  is  not 
of  faith ;  that  is,  let  no  man  think  to  mix  them  together :  for  the 
law  presents  to  God  a  man's  own  righteousness,  He  that  doth  them, 
shall  live  in  them ;  but  faith  receives  Christ's  righteousness,  and 
presents  this  to  God :  in  the  way  of  works,  a  man  is  to  fulfil  this 
righteousness  himself;  in  the  way  of  faith,  it  is  fulfilled  to  him  by 
his  Surety,  Jesus  Christ ;  and  he  is  made  partaker  of  it  by  receiving 
it,  Eom.  V.  17,  18,  19,  21 ;  Heb.  ix.  15 ;  Gal.  iii.  12,  13.  If  salva- 
tion were  of  works,  then  the  reward  should  be  of  debt,  but  not  of 
grace ;  either  of  which  are  contrary  to  Rom.  iv.  4.  Salvation  is  a 
debt  to  Christ ;  but  only  free  grace,  and  the  satisfaction  of  Christ, 
can  make  it  a  debt  to  us. — Again, 

The  witness  of  blood  may  be  known  be  the  efficaciousness  of  that 
blood.  What  power  and  efficacy  have  you  found  it  having  upon 
your  heart?  Have  you  found  it  sprinkling  from  an  evil  con- 
science ?  Heb.  ix.  19,  22 ;  xii.  24.  Have  you  found  your  heart 
secured  against  the  roarings  of  the  Law,  and  temptations  of  Satan, 
by  opposing  the  blood  of  Christ  thereto,  and  found  a  spiritual  peace 
and  tranquillity  established  by  this  blood  ?  In  a  word,  have  you 
accepted  of  the  blood  of  Christ,  for  the  uses  and  ends  it  serves  for, 
as  recorded  in  the  word,  and  make  freely  to  choose  it  for  these 
ends  ?  Many  are  like  him  that  has  a  gangrene,  there  is  no  way  to 
save  his  life  but  by  sawing  off"  some  member  of  his  body  ;  if  the 
man  submit  to  this,  it  is  with  abundance  of  unwillingness,  not 
freely:  so  many  may  see  an  absolute  necessity  of  the  blood  of 
Christ ;  they  may  choose  it  with  reluctance :  but  the  believer  is 
made  to  choose  it  freely  ;  and  the  heart  is  set  upon  it,  and  made  to 
see  that  there  cannot  be  a  better  or  a  sweeter  way  of  salvation  than 
by  Christ  and  his  blood.  A  man  may  come  to  God  as  a  Creator, 
and  cry  for  mercy,  and  yet  never  have  it ;  he  may  plead  a  promise^ 


OR,     TRUE    faith's    EVIDENCE.  309 

and  that  with  importuaity,  and  the  utmost  natural  sincerity,  and 
yet  miss  salvation,  if  he  take  it  not  as  in  Christ ;  for  God  bath 
made  no  promise  but  in  Christ,  Eph.  iii.  6  ;  2  Cor.  i.  20.  Not  one 
covenant  mercy  but  must  pass  through  his  hand  to  the  soul.  So 
that  if  your  heart  hath  not  freely  owned  his  mediation,  his  blood 
cannot  be  witnessing :  but  the  heart's  freeness  in  choosing  and  ac- 
cepting of  the  blood  of  Christ,  for  the  ends  and  uses  for  which 
it  is  designed,  may  discover  that  we  have  the  witness  of  blood. 

How  may  a  soul  know  if  he  hath  the  witness  of  water ;  or,  if  the 
Spirit  witness  in  him  by  water  in  sanctification  ?  There  are  two 
parts  of  sanctification,  namely,  mortification,  and  vivification;  and 
the  Spirit  witnesses  by  water  with  respect  to  both. 

The  Spirit  witnesses  by  water  in  respect  of  mortification,  or 
dying  unto  sin.  That  this  is  a  witnessing  thing  is  evident  from 
Rom.  vi.  16,  "  His  servants  ye  are  to  whom  ye  obey  ;  whether  of 
sin  unto  death,  or  of  obedience  unto  righteousness." 

Quest,  How  shall  I  know  if  sin  be  mortified  in  me,  or  the 
dominion  of  it  broken  ? 

Answ.  This  may  be  known  by  the  choice  of  the  heart  to  part 
with  sin.  The  very  reign  of  sin  consists  in  the  voluntary  subjec- 
tion of  the  whole  man  to  it ;  and  therefore,  a  thorough  unwilling- 
ness to  sin,  must  argue  freedom  from  the  reign  of  it.  A  choosing 
and  consenting  doth  express  Paul's  subjection  to  God's  law,  when 
he  falls  short  in  practice,  Rom.  vii.  16 ;  and  so  a  hearty  consent- 
ing to  part  with  sin  doth  argue  freedom  from  the  reign  of  it,  even 
though  you  may  be  rushed  into  the  act  of  it.  Measure  yourself 
by  your  clioice.  You  may  be  re.-^traiued  from  gross  sins,  which 
others  commit ;  but,  if  you  choose  sin,  it  is  all  one  in  God's 
account  as  if  you  acted  it.  Matt.  v.  28.  But  because  wicked  men 
may  have  some  unwillingness  to  commit  some  sins,  I  would  give 
you  some  account  of  this  right  choice  of  freedom  from  sin. 

It  is  free.  When  a  man  is  free  iu  his  choice,  and  without  co- 
action,  then  it  evidences  liberty  from  the  dominion  of  sin.  The 
apostle  makes  an  opposition  betwixt  doing  by  constraint,  aud  do- 
ing willingly,  1  Pet.  v.  2.  Many  would  choose  rather  to  part  with 
sin,,  than  be  damned  ;  as  the  mariner  would  rather  part  with  his 
goods,  than  be  drowned  :  this  is  not  willingly.  But  if  it  be  a  free 
choice,  that  though  there  was  no  danger,  no  fear  of  hell,  yet  the 
nature  of  sin  would  make  you  deny  subjection  to  it ;  then  you 
are  not  under  the  dominion  of  it,  Romans  vi.  16,  22  ;  John  viii. 
34,  36. 

When  the  choice  is  universal,  then  it  evidences  freedom  from 


310         THE     BELIEVEE'S     INTERNAL    WITNESS; 

thd  dominion  of  sin ;  when  the  man  consents  to  part  with  all  sin. 
Xut  that  a  man  can  really  be  freed  from  one  sin,  who  is  under  the 
reigning  power  of  other  sins ;  but  he  may  be  restrained  from  many, 
and  yet  not  be  freed  from  the  ruling  power  of  any,  Psalm  cxix.  104, 
128.  The  subduing  of  one  sin  may  discover  freedom  from  the  do- 
minion of  all,  when  the  heart  is  carried  out  against  the  nature  of 
sin  in  that  one  ;  but  the  heart  indulging  one  sin,  though  never  so 
small,  argues  the  dominion  of  all,  James  ii.  10,  11. 

When  the  choice  is  absolute,  without  condition.  If  there  be 
any  condition  in  the  world,  that  will  allure  you  to  sin,  it  is  not  a 
hearty  choice.  Herod  was  unwilling  to  behead  John  the  Baptist ; 
but,  for  Herod  ias'  sake,  he  would  do  it.  A  true  choice  is  absolute, 
without  condition :  as  also  without  parley,  or  any  condition  of 
agreement  with  sin.  When  there  is  a  conflict  betwixt  the  flesh 
and  the  Spirit,  it  discovers  the  truth  of  this  choice,  Gal.  v.  17, 
18,  19. 

Quest.  But  may  there  not  be  a  conflict  with  sin,  that  doth  not 
evidence  the  dominion  of  sin  being  broken  ? 

Answ.  Yea,  when  it  is  not  between  the  right  parties,  the  flesh 
and  the  Spirit.  There  may  be  a  struggle  in  a  man's  spirit,  by  the 
interfering  of  one  sin  with  another  ;  or  betwixt  the  inclination  of 
the  will  to  the  commission  of  some  sin,  and  the  dictates  of  the 
natural  conscience ;  but  the  true  conflict  is  betwixt  the  flesh  and 
the  Spirit,  corruption  and  grace :  but  then  is  the  opposition  and 
war  with  sin,  an  evidence  of  sin's  dominion  being  broken,  when 
the  opposition  is  made  by  the  hiding  of  the  word  in  the  heart ; 
"  Thy  word  have  I  hid  in  mine  heart,  that  I  might  not  sin  against 
thee,"  Psalm  cxix.  11.  When  the  word  within  us  is  a  seed  that 
opposes  sin,  then  it  is  an  evidence  of  sin's  power  being  broken,  1 
John  iii.  9.  You  may  have  an  hundred  scriptures  forbidding  sin, 
which  the  flesh  lusteth  after;  and  as  many  promises  of  help  against 
it:  all  sin  may  be  eyed  and  thought  upon,  and  your  affections  may 
be  slightly  touched  therewith;  but  if  these  words  be  not  treasured 
up  in  your  hearts,  you  may  fall  into  sin  in  the  face  of  all  these  : 
but  when  the  heart  engages  against  sin,  by  the  word,  then  it  is 
evidencing ;  for,  the  word  is  the  sword  of  the  Spirit ;  when,  for 
example,  faith  acted  upon  a  word  of  promise  discerns  the  love  of 
God,  which  constrains  the  soul  not  to  to  meddle  with  the  abomina- 
ble thing  he  hates,  and  discerns  the  power  of  God  therein  engaged 
for  its  thorough-bearing,  and  hereupon  is  encouraged  to  oppose  sin : 
the  choice,  I  say,  of  freedom  is  absolute,  without  condition  of 
agreement.     A  right  choice  is  also  absolute,  without  condition  of 


OR,    TRUE     faith's     EVIDENCE.  311 

reconciliation.  There  is  an  irreconcilable  opposition  in  the  soul 
against  sin :  mountains  of  gold  cannot  win  the  least  token  of 
favour  or  respect  in  the  soul  towards  sin ;  but  it  cries  out  under  it, 
Oh !  wretched  man  that  I  am !  who  will  deliver  me  from  the  body 
of  this  death  ?  In  this  case  the  soul  may  conclude,  that  it  is  free 
from  the  dominion  of  sin,  having  the  Spirit  witnessing  by  water ; 
for  such  a  choice  of  freedom  from  sin  does  lead  to,  and  end  in  the 
mortification  of  it,  which  is  an  evidence  of  adoption  and  spiritual  life; 
"If  you  live  after  the  flesh,  ye  shall  die:  but  if  ye  through  the  Spirit 
do  mortify  the  deeds  of  the  body,  ye  shall  live,"  Eom,  viii.  13. 
There  may  be  cessation  from  the  actings  of  sin,  and  yet  no  morti- 
fication of  it;  there  may  be  a  change  of  sin,  and  no  change  of  heart: 
Dut  mortification  strikes  at  the  root  of  sin,  and  aims  at  the  destruc- 
tion of  it,  Rom.  vii.  24 ;  vi.  6. 

When  the  choice  of  freedom  from  sin  is  evangelical,  and  upon 
evangelical  accounts.  A  man  may  be  incensed  against  sin,  upon 
natural  accounts ;  and  yet  be  under  the  dominion  of  sin  still, 
Eom.  X.  2. 

Quest.  When  is  a  man's  choice  of  freedom  from  sin  evangeli- 
cal, or  upon  evangelical  account? 

This  being  a  material  question,  I  would  answer  it  in  some  particu- 
lars. 

When  the  heart  is  disengaged  from  sin  upon  the  account  of  its 
contrariety  to  the  will  of  God  in  Christ.  We  are,  indeed,  to  look 
upon  sin  as  a  violation  of  the  Father's  will ;  but  it  is  his  will,  not 
according  to  the  tenor  of  the  old  covenant,  Gal.  iii.  10,  11,  but  as 
he  hath  revealed  his  will  in  the  new  covenant.  The  least  duty  you 
perform  ought  to  be  done  as  a  service  to  Christ.  If  your  heart  be 
carried  out  to  duty,  as  a  service  to  Christ  as  Redeemer,  then  it  is 
evangelical.  And  if  your  heart  be  not  carried  out  against  sin,  as 
striking  at  Christ  the  Redeemer,  it  is  not  evangelical :  but 
if  a  sight  of  the  injury  offered  to  Christ,  b}'-  sin,  doth  carry 
out  your  heart  against  it,  then  it  is  evangelical.  A  man 
may  have  sorrow  for,  and  hatred  of  sin,  as  it  procures  discredit, 
suffering,  or  the  like :  but  when  the  soul  is  touched  with  a  deep 
sense  of  it,  in  Christ's  sufferings  for  and  by  it,  when  its  piercing, 
wounding,  and  grieving  of  Christ  does  melt  the  heart  for  it,  then 
the  soul  acts  evangelically. 

When  a  discovery  of  the  love,  goodness,  and  kindness  of  God 
in  Christ  is  the  constraining  thing  that  keeps  you  from  sin : 
or  when  the  appearing  of  his  grace  teaches  you  sweetly  to  deny 
all  "ungodliness  and  worldly  lusts,"  Tit.  ii.  12;  when  the  goodness 


312         THE     believer's     internal     WITNESS; 

of  God  leacleth  you  to  repentance ;  and  wlien  love  overcomes  the 
heart  to  the  acknowledgment  of  sin :  when  the  remembrance  of 
the  former  loving-kindness  of  the  Lord  doth  melt  the  heart  for 
sin  ;  this  is  soon  swallowed  up  with  a  testimony  of  remission.  See 
an  instance  of  this,  2  Sam.  xii.  7,  8,  9,  13. 

Then  the  choice  is  evangelical  when  the  man  aims  at  a  confo)-m- 
ity  to  Christ  in  his  seeking  freedom  from  sin,  1  Pet.  ii.  21,  22,  23, 
etc.  Custom,  example,  education,  credit,  and  the  like,  may  make  a 
man  to  discountenance  sin  in  some  measure ;  but  except  Christ  be 
the  pattern  of  your  imitation,  and  your  sorrow  be  that  you  fall  so 
short  of  him,  he  regards  it  not. 

When  the  man  aims  at  the  coming  up  to  some  special  gospel 
grace,  or  the  attainment  of  some  special  gospel  privilege,  in  seeking 
freedom  from  sin,  then  it  is  evangelical.  A  man  may  see  that  sin  is 
cross  to  his  carnal  interest,  brings  on  diseases  on  his  body,  and  the 
like ;  but  then  he  acts  evangelically,  when  he  is  sorrowful  for  sin, 
and  hates  it  because  it  hinders  the  exercise  of  some  grace,  or  the 
performance  of  some  duty,  or  the  attainment  of  communion  of 
Christ. 

Then  is  it  evangelical  when  it  is  by  the  application  of  the  death 
of  Christ,  in  a  promise,  that  he  makes  resistance  against  sin,  Eom. 
vi.  4,  14;  Heb.  ix.  14;  Acts  v.  31  ;  Eev.  xii.  9,  11;  They  over- 
come by  the  blood  of  the  Lamb.  This  must  be  an  ingredient  in  all 
the  foriner  particulars ;  no  freedom  but  by  Christ,  Luke  i.  71, 72, 74, 75. 

When  sin  is  really  subjected.  Sin  cannot  be  both  king  and 
subject,  in  the  same  scul,  at  the  same  time.  There  may  be  a  con- 
flict with  sin,  and  yet  it  may  seem  to  have  the  upper  hand  for  a 
time ;  but  when  the  soul  hath  gotten  sin  under  it,  then  it  is  evident 
that  sin  doth  not  reign. 

Quest.  How  doth  it  appear  when  the  soul  hath  gotten  sin  under 
it? 

Answ.  Sin  is  subjected  and  brought  under  the  soul,  when  the 
soul  is  enabled  to  a  speedy  mortification  of  it  upon  all  its  re- 
bellions :  when  sin,  like  a  cowardly  conquered  enemy,  comes  out 
to  the  field,  but  is  presently  beaten  off  the  field  again,  and  is  not 
able  to  keep  the  field  any  longer.  As  a  conquered  enemy  may 
run  about  and  make  resistance,  but  they  hasten  on  their  own  ruin 
thereby  ;  so  the  motions  of  sin  may  be  felt,  but  the  soul  is  enabled 
to  look  to  Christ,  and  to  oppose  the  word  and  blood  of  Christ  to  sin, 
and  is  speedily  saved,  Eev.  xii.  8,  9,  11.  When  corruption  is 
laid  lower  by  every  onset,  this  says  that  it  hath  not  the  dominion. 

Again,  then  is  sin  subjected  under  the  soul,  when  even  the  former 


OR,     TRUE     faith's     EVIDENCE.  313 

prevalency  of  corruption  is  made  serviceable  for  spiritual  ends  ;  as 
when  the  prevailing  of  sin  doth  produce  soul-humiliation,  self- 
abasement,  and  fills  it  with  more  admiration  of,  and  study  after  the 
advancement  of  the  riches  of  free  grace,  in  opening  a  way  of 
deliverance  from  sin,  Ezek.  xvi  61,  63 ;  Eph.  ii,  5,  6,  7.  Thus  the 
soul  can  triumph  over  sin  through  Christ ;  and  retain  its  assurance 
notwithstanding  that  corruption  works. 

But  here  it  may  be  asked,  Can  a  soul  retain  assurance  after  the 
prevailing  of  corruption  ? 

To  which  it  may  be  replied ;  You  would  know  that  there  are 
sins  of  infirmity,  or  grosser  sins,  which  are  the  failings  of  the  saints ; 
you  would  know  also  that  there  is  a  nourishing  of  these  sins,  or 
there  is  an  endeavouring  the  mortification  thereof,  through  grace. 
Now,  premising  this,  you  would  know  for  answer. 

That  as  assurance,  in  the  duration  and  continuance  of  it,  hath  a 
dependence  upon  the  acting  of  the  Spirit  of  Grod,  witnessing  with 
our  spirits,  who  can,  if  he  pleases,  continue  such  acting,  at  such  a 
time,  so  a  man  ought  not  to  cast  away  his  confidence,  so  long  as 
scriptural  grounds  are  given  to  found  it  upon.  Many  Christians, 
if  they  fall  into  sin,  they  presently  reckon  it  their  duty  to  judge 
their  state;  this  is  veiy  sinful :  the  church  is  upbraided  for  saying, 
"  The  Lord  hath  forsaken  me,  and  my  Lord  hath  forgotten  me." 
Isa.  xlix.  14. 

You  would  know,  for  answer,  that  the  nourishing  of  sin  and 
corruption  hath  a  tendency  to  deprive,  the  soul  of  assurance,  Heb. 
X,  22  :  Psal.  li.  12.  It  is  dangerous  on  this  account  to  cherish  the 
least  sin.     Therefore, 

If  you  enquire,  whether  assurance  may  stand  with  the  nourishing 
of  any  sin  ?  Either  the  question  must  look  to  the  time  past,  present, 
or  to  come.  If  to  the  time  present  or  to  come  ;  know  that  the 
Lord  hath  not  granted  you  liberty  one  moment  for  the  nourishing 
of  any  corruption ;  and  so  it  is  a  sin  to  be  studying  to  make  assur- 
ance, and  any  sin  to  dwell  together.  But  if  the  question  respect 
the  time  past ;  though  you  did  nourish  some  corruption,  yet  you 
after  mortification  of  it,  through  grace,  is  witnessing ;  it  is  a  part 
of  the  witness  of  water. 

I  have  no  hesitation  to  say,  that  assurance  may  be  retained  after 
the  prevalency  of  corruption  ;  after  not  only  sins  of  infirmity,  but 
also  the  falls  of  the  saints,  when  these  sins  are  not  nourished.  Tiiat  it 
may  continue  after  sins  of  infirmity,  is  undeniable ;  because  other- 
wise it  were  impossible  for  any  to  retain  it,  seeing  the  best  of  saints 
are  daily  subject  to  these  sins  of  infirmity ;  and  for  other  sins  see 


81-i         THE     believer's     IXTERXAL     WITNESS; 

1  Sam.  xii.  19,  20,  22  ;  Micah.  vii.  8,  9 :  I  say,  when  these  sins 
are  nourished ;  for,  if  sin  be  nourished,  then  is  the  man's  confidence, 
or  assurance,  highly  suspicious ;  for,  wherever  there  is  sensible 
assurance,  it  will  make  opposition  against  sin  in  the  soul.  "  Every 
man  that  hath  this  hope  in  him  purifieth  himself,  even  as  he  is 
pure,   1   John   iii.  3.     See  also,  to  this   purpose,   1   Sam.  xii.  20, 

24. Thus   much  of  the  witness  by  water,  with  respect  to  mor- 

tiftcation. 

I  come  now  to  speak  of  the  witness  by  water  in  respect  of 
VIVIFICATION,  or  living  to  God.  Now,  if  the  question  be.  How  may 
a  man  know  his  LIVING  to  God,  which  is  the  other  part  of  sanctifi- 
cation ;  or,  the  witness  of  water  ?  A  man  may  know  his  living  to 
God  and  Christ, 

By  his  esteeming"  God  and  Christ  above  all  other  things; 
"  Whom  have  I  in  heaven  but  thee  ?  and  there  is  none  upon  earth 
that  I  desire  beside  thee,"  Psalm  Ixxiii.  25.  Others  desire  Christ 
only  for  heaven ;  but  the  believer  desires  heaven  for  Christ.  He 
may  be  interrupted  in  his  motion  toward  Christ,  in  particular  acts ; 
but  Christ  is  the  prime  and  principal  object  his  soul  is  set  upon, 
Eora.  viii.  5  ;  Phil.  iii.  20.  Christ  is  all  in  all :  all  other  things  are 
nothing  to  him,  if  Christ  be  not  enjoyed  in  them.  He  is  all,  in  all 
enjoyments  ;  all,  in  all  enlargements  ;  all,  in  all  duties  ;  all,  in  all 
comforts.  Hypocrites  may  apprehend  that  other  things  are  little, 
and  Christ  is  better ;  but  this  man  reckons  that  all  other  things 
are  nothing,  and  Christ  all  in  all.  Hence  he  spends  all  his  de- 
sires and  endeavours,  after  communion  with  God  in  Christ,  Song 
iii.  3  ;  Psalm  cxxx.  5,  6  ;  Phil.  iii.  14.  And  he  is  willing  to  part 
with  all  other  things  at  Christ's  call,  and  for  his  sake,  Luke  xiv. 
26,  33 ;  Matt.  x.  37.  Hence  also  the  carriage  of  his  heart,  under 
Christ's  withdrawings  ;  why,  these  procure  such  heart  sickness  as 
can  be  cured  no  way  but  by  the  Lord's  returning,  Song  v.  6,  8. 
Although,  or  even  when  he  hath  no  fear  of  hell  upon  him ;  yet, 
oh  !  the  sighings,  sobbings,  cryings,  faintings  of  a  love-sick  soul 
for  Christ's  presence  !  The  soul  may  know  its  vivification,  or 
living  to  God,  by  its  enjoyment  of  the  leading  of  the  Spirit.  This 
is  a  certain  evidence  of  this  witness  of  water,  or  sanctification  ;  and 
also  of  adoption  ;  Eom  viii.  14,  "  For  as  many  as  are  led  by  the 
Spirit  of  God,  they  are  the  sons  of  God." 

Quest.  When  does  a  man  enjoy  the  leading  of  the  Spirit  ? 

Answ.  When  a  compliance  with  the  will  of  Christ  becomes 
natural  to  the  soul :  suppose  there  was  no  wrath  to  follow  upon 
disobedience,  nor  no  reward  the   efiect  of  gospel-obedience ;   yet 


OR,     TRUE     faith's    EVIDENCE.  315 

the  sweetness  of  wisdom's  ways  itself  inclines  the  man  to  it  ;  "I 
have  chosen  the  way  of  truth:  thy  judgments  have  I  laid  before 
nie,"  Psalm  cxix.  30,  137  ;  see  also  verse  35  ;  Kom.  viii.  7.  The 
carnal  man  calls  his  liberty  that  he  takes  in  sin  freedom;  but  such 
as  are  indeed  freed  from  condemnation,  and  walk  after  the  Spirit, 
they  call  their  liberty,  to  be  free  from  Christ,  and  free  from  sin. 
A  man  may  be  exercised  in  external  duties  ;  but  he  is  not  led  by 
the  Spirit,  unless  he  hath  the  liberty  of  heart  therein,  and  account 
it  a  high  favour  from  the  Lord  that  he  will  employ  him  in  any 
service ;  and  it  is  to  him  matter  of  lamentation  that  he  cannot  do 
more  for  the  Lord,  that  he  finds  a  backwardness  in  himself,  and  a 
contrary  principle  that  seeks  to  obstruct  and  hinder  his  following 
the  Lord  in  his  ways  ;  "  For  I  delight  in  the  law  of  God,  after  the 
inward  man  :  But  I  see  another  law  in  my  members,  warring 
against  the  law  of  my  mind,  and  bringing  me  into  captivitv  to  tlie 
law  of  sin  which  is  in  my  members,"  Eom.  vii.  22,  23.  Then  he 
enjoys  the  leading  of  the  Spirit. 

Then  hath  a  man  the  leading  of  the  Spirit,  when  he  hath  corrob- 
oration and  assistance  against  these  impediments  that  would  hinder 
hiswalking  in  the  ways  of  Christ ;  the  Spirit  removes  these.  Car- 
nal men  wonder  that  any  should  complain  of  want  of  strength 
unto  duty ;  they  can  easily  come  up  unto  these  duties :  why,  Satan 
is  quiet,  and  they  are  not  sensible  of  corruption ;  and  they  Ljuk 
mostly  to  the  external  part.  But  if  you  have  been  eagerly  pursued 
by  Satan,  and  he  hath  beset  you  with  temptations,  and  you  have 
found  many  and  strong  lustings  of  flesh  to  hinder  you  from  iollowing 
Christ  in  duty ;  and  if  such  mountains  have  been  made  plains,  and 
corruption  borne  down,  even  when  you  have  found  your  heart  so 
full  of  darkness,  deadness,  hardness,  unbelief,  and  all  manner  of 
distempers,  that  you  have  even  despaired  of  acting  in  duty,  or  of 
access  in  prayer ;  yet  these  spiritual  enemies  have  been  conquered, 
and  your  heart  let  out  toward  the  Lord-  more  than  at  other  times ; 
here  was  the  leading  of  the  Spirit,  Romans  viii.  13,  14 ;  Gal.  v. 
It),  17,  18.  Though  you  cannot  do  what  you  would,  cannot  per- 
forin the  duties  you  would ;  yet  the  will,  in  this  case,  dots  prevail 
against  corruption,  even  when  the  duty  is  hindered,  and  sin  acted 
in  the  soul ;  yet  that  corruption  is  not  predoniinant  there  :  why, 
your  love  to  Christ  is  predominant,  and  prevails  over  the  love  to 
other  things ;  your  joy  in  the  Lord  is  predominant,  and  prevails 
against  carnal  joy  in  the  creature ;  your  peace  by  the  blood  of 
Christ  helps  to  let  you  see  the  fiilse  peace  which  you  have  had 
upon  other  grounds  ;    and  your  faith  is  predominant  against  unbe- 


316      THE    believer's    internal    witness; 

lief,  which  formerly  discovered  itself  in  causing  ^^ou  to  choose  other 
objects  beside  Christ. 

Then  hath  a  man  the  leading  of  the  Spirit  when  his  heart  is 
under  powerful  drawings  toward  Christ ;  such  as  are  spoken  of, 
Eph.  i.  19.  The  lowest  duty  requires  the  heart,  Eph.  vi.  6.  If  in 
the  improvement  of  praying  or  preaching  gifts,  our  hearts  be  car- 
I'ied  out  Christ- ward,  though  we  should  find  more  straitenedness  of 
expression  than  at  other  times,  yet  we  have  enjoyed  the  leading 
of  the  Spirit,  Jer.  xxx.  21.  If  a  man  have  had  never  so  much 
enlargedness  of  expression  in  prayer :  yet,  if  his  heart  hath  not 
been  drawn  out  towards  Christ,  it  is  not  witnessing.  But  if  the 
duty  had  been  of  advantage  that  way,  then  you  have  had  the 
leading  of  the  Spirit,  however  mean  the  duty  hath  seemed  to  be. 

When  the  man  is  made  to  own  the  mediation  of  Christ,  and  to 
embrace  the  gospel  promise  in  his  acting,  then  he  hath  the  leading 
of  the  Spirit.  Many,  in  words,  do  make  use  of  Christ  for  accept- 
ance with  God ;  but,  unless  your  heart  have  been  held  up,  and 
drawn  to  make  use  of  the  name  of  Christ,  and  the  sufferings  and 
intercession  of  Christ,  you  have  not  the  leading  of  the  Spirit. 
Whereas  these  who  attain  to  this  do  find  acceptance  with  Cod, 
John  xiv.  13,  14;  xv.  16,  23. — Gospel  promises  also  are  the 
chariot  whereby  the  soul  may  ride  toward  the  King  of  glory  in 
triumph,  2  Peter  i.  4 ;  2  Cor.  i.  20.  And  when  the  soul  is  made 
heartily  to  make  use  of  Christ  by  these,  then  it  enjoys  the  leading 
of  the  Spirit  of  promise. 

Then  is  the  man  led  by  the  Spirit,  when  he  is  helped  in  gospel 
duties,  to  act  for  spiritual  and  gospel  ends.  When  he  desires  to 
aim  not  at  self-advancement,  of  his  own  name  and  glory,  as  Matt, 
vi.  1,  4.  But,  when  the  great  thing  he  would  be  at,  is  the  mortifi- 
cation of  corruption,  communion  with  God,  increase  of  faith, 
growth  in  grace,  etc.  When  he  seeks  outward  mercies  in  a  sub- 
ordination to  these,  and  in  a  way  of  subserviency  to  the  interest 
and  service  of  Christ ;  and  when,  as  the  ultimate  end  of  all,  he 
seeks  the  gioy  of  God,  1  Cor.  x.  31 ;  then  he  enjoys  the  leading 
of  the  Spirit,  and  consequently  the  witness  of  water  or  sanctifica- 

tion. And  thus  you  see  how  the  soul  may  know  if  he  hath  the 

witness  in  himself,  viz.  the  Spirit,  Blood,  and  Water,  the  three 
that  bear  witness  on  earth. 

The  third  use  is  of  exhortation  and  direction.  And  here  I  might 
address  myself  both  to  sinners  and  saints. 

1st,  We  are  to  address  unbelievers.  Is  it  so,  that  he  that  be- 
lieveth  hath  the  witness  in  himself?  then  you  who  are  unbelievers, 


OE,     TRUE     FAITU'S     EVIDENCE.  317 

O  be  restless  till  you  know  what  it  is  to  believe  on  the  Son  of  God, 
and  so  to  liave  the  witness  in  yourself.  Know  that  it  is  your 
duty  to  believe ;  and  you  perish  for  ever,  if  you  get  not 
faith.  And  yet  know  also,  that  you  cannot  believe  of  your- 
selves :  and  therefore,  look  to  the  Son  of  God  for  grace  to 
believe  in  him;  for  he  is  the  author  of  faith:  and  in  this  way, 
seek  to  have  the  witness  within  you ;  for,  you  will  otherwise 
deceive  yourselves,  as  you  have  been  deceiving  yourselves  all 
along,  while  you  have  been  taking  the  testimony  of  an  erring  con- 
science, or  the  testimony  of  men  and  ministers  only,  without  hav- 
ing the  testimony  of  the  Spirit,  and  the  witness  within  you ;  yea, 
perhaps,  you  have  been  taking  the  testimony  of  Satan,  instead  of 
the  testimony  of  the  Spirit  of  God  ;  for  Satan  can  transform  him- 
self into  an  angel  of  light,  while  you  may  reckon  that  you  have 
the  testimony  of  the  word  applied,  not  by  the  Spirit  of  God,  but 
by  your  own  spirit,  or  by  an  evil  spirit. 

Quest.  How  shall  we  know  the  witness  of  the  Spirit,  from  Satan 
transforming  himself  into  an  angel  of  light  ? 

Answ.  Much  hath  been  said  for  the  discovery  of  this  already  ; 
and  therefore  look  back  to  what  has  been  offered.  Satan's 
witnessing  doth  exalt  self;  the  Spirit's  witnessing  doth  tend 
to  self-humiliation.  Satan's  witnessing  encourages  carnal  liberty; 
the  Spirit's  witnessing  destroys  the  liberty  of  the  flesh.  Satan's 
witnessing  confounds  a  man,  and  his  natural  darkness  and  igno- 
rance continues ;  the  Spirit's  witnessing  convinces,  clears,"  and 
enlightens  the  man,  by  internal,  gracious  revelation.  Satan's 
witnessing  defiles  and  deforms  the  soul  more  and  more  in  the  issue 
of  it ;  the  Spirit's  witnessing  is  of  a  heart  purifying,  sin-mortify- 
ing nature.  But  the  text  being  directed  especially  to  believers  : 
therefore  I  would  address  myself, 

2dly,  To  i)elievers,  who  have  the  witness  in  themselves.  I 
would  offer  you  these  following  directions,  in  order  to  the  strength- 
ening and  maintaining  of  the  witness  within  yourselves. 

O  Sirs,  wait  for  the  Spirit  who  is  the  principal  witness,  by  ask- 
ing him  of  the  Father  ;  •'  If  ye  then,  being  evil,  know  how  to  give 
good  gifts  unto  your  children :  how  much  more  shall  your  hea- 
venly Father  give  the  holy  Spirit  to  them  that  ask  him?"  Luke 
xi.  13.  Neither  the  water  nor  the  blood,  neither  promises  nor 
graces,  will  witness  without  the  irradiation  of  the  Spirit ;  for,  the 
Spirit  searches  all  things  :  yea,  the  deep  things  of  God,  and  reveals 
them  to  us,  and  makes  us  know  the  things  that  are  freely  given  us 
of  God  1  Cor.  li.  l'">,  12.     A  tra    dial  hath  aptitude   and   fitness 


318      THE    believer's    internal    witness; 

to  shew  us  the  hours  of  the  day  ;  but  unless  the  sun  shine,  you 
can  know  nothing  by  it ;  so,  it  may  be  day-light  with  your  soul, 
and  you  may  have  precious  graces,  that  have  a  fitness  and  aptitude 
to  witness  your  being  a  child  of  God  ;  but  they  cannot  do  it,  with- 
out the  shining  of  the  Spirit  upon  his  own  work.  It  is  said,  that 
the  Sabine  stone  is  of  a  dark,  duskish  colour,  till  it  be  sprinkled 
with  oil,  and  then  it  will  burn  of  a  light  fire  ;  so,  graces  and  ex- 
periences are  of  a  duskish  colour,  till  the  oil  of  the  Spirit  be 
poured  upon  them ;  then  they  will  burn  forth  with  brightness, 
so  as  to  witness  to  the  soul  its  adoption  and  reconciliation  with 
God. 

Mark  the  deposition  of  the  witness,  and  take  not  the  testimony 
of  any  other  witness,  but  in  an  agreeableness  with  this.  It  hath 
been  sometimes  an  objection  among  serious  souls,  "  O  !  I  have 
found  my  heart  deceiving  me,  in  passing  judgment  about  other 
matters  ;  and  I  had  as  many  symptoms  of  my  being  led  by  the 
Spirit  Oi'  God  to  these  conclusions,  as  I  have  of  his  leading  me  in 
this,  that  concerns  my  eternal  state  ;  and  therefore  I  fear  I  be  de- 
ceived in  all,"  Now,  what  shall  we  say  to  this  ?  Why,  in  general, 
it  is  the  work  of  the  Spirit  to  discover  both  the  sincerity  and  de- 
ceitfulness  of  the  heart  Seeds  of  hypocrisy  are  in  the  best,  as 
well  as  other  sins :  grace  doth  not  totally  destroy  the  being  of  any 
one  sin.  Peter's  heart  did  deceive  him  when  he  was  upon  high 
resolutions  for  Christ ;  and  yet  he  was  a  believer.  But  never 
does  a  soul  see  more  of  the  deceitfulness  of  his  heart,  than  upoa 
the  discovery  of  divine  love.  Job  x\ii.  5,  6 ;  Isa.  vi.  5 ;  Ezek.  xvi. 
63. — But  further,  upon  this  head,  you  would  remember,  that  the 
believer  may  be  deceived  about  some  circumstances,  and  about  the 
particular  ends  of  some  dispensations,  and  yet  his  judgment  may 
be  right  in  the  main  ;  and  therefore,  particular  mistakes  are  not  to 
be  made  general  rules.  Peter  had  a  clear  testimony  of  his  adop- 
tion, and  that  from  the  mouth  of  Christ  himself.  Matt.  xvi.  17; 
yet  this  did  not  preserve  him  from  a  delusion  of  Satan,  that  came 
afterwards,  verses  22,  23 :  the  same  mouth  that  blessed  him, 
quickly  called  him  Satan.  Christ's  testimony  was  enough  to  secure 
him  of  divine  love  ;  and  yet  it  did  not  secure  him  against  a  false 
confidence,  in  a  particular  case ;  nor  against  a  sad  fall.  Matt.  xxvi. 
35,  70,  72.  If  your  heart  then  has  deceived  you  in  some  particu- 
lar thing,  do  not  conclude,  that  you  are  deluded  in  all ;  but  let 
your  particular  mistakes  provoke  you  to  mark  the  disposition  of 
this  witness,  and  to  watch  against  the  delusions  of  Satan,  and  your 
own  spirit,  that  you  take  not  the  testimony  thereof. 


OR,     TRUE     faith's    EVIDENCE.  319 

Perhaps  you  may  say,  How  shall  I  know  these  delusions  ? 
We  have  hinted  at  these  already  ;  taU:e  itiese  particulars,  in  short 
as  symptoms  of  a  delusion,  and  beware  of  them. 

Whatever  hath  a  natural  tendency  to  promote  sin  and  unright- 
eousness, is  a  delusion :  unholiness  cannot  be  from  the  holy  Spirit 
Beware  of  that  which  gives  encouragement  to  corruption. 

That  which  arises  from,  and  leads  to  security,  is  a  delusion,  Eev. 
iii.  17,  22.  The  Laodiceans  there  thought  they  wanted  nothing, 
but  the  Spirit  of  God  thought  otherwise,  aud  tells  them  that  they 
wanted  all  things. 

That  which  springs  from  a  supposed  self-sufficiency,  or  in  its  own 
nature,  leads  to  self-advancement,  is  a  delusion  ;  "In  my  prosper- 
ity I  said,  I  shall  never  be  moved."  Psalm  xxx.  6.  David  was 
confident  that  he  should  not  be  moved,  because  of  his  outward  ac- 
commodations for  self-defence;  therefore  he  checks  and  corrects  liim- 
self,  verse  7,  "  By  thy  favour  thou  hast  made  my  mountain  to  stand 
strong."  So,  if  you  overcome  this  or  that  temptation,  and  there- 
upon conclude,  that  you  are  able  to  encounter  with  any,  it  is  but 
the  voice  of  your  own  Spirit,  and,  it  may  be,  a  small  temptation 
will  surprise  you  shortly ;  yea,  very  quickly  :  and  so,  if  it 
tend  to  make  you  aspiring,  as  Gen.  iii.  5  :  suspect  it  as  a  delusion. 

That  which  begins  not  with,  and  ends  not  in  Christ,  is  a  delu- 
sion.    Peter  engages  for  Christ,  but  not  in  the  strength  of  Christ ; 

and  so  he  fell. Therefore,  we  say,  mark  the  deposition  of  the 

witness,  and  take  not  the  testimony  of  any  other. 

Beware  of  grieving  your  principal  witness  that  you  have  within 
you,  either  by  rejecting  his  testimony,  or  indulging  sin.  There 
are  several  things  that  tend  to  keep  off  from  assurance,  which  you 
should  beware  of — Beware  of  thinking  that  assurance  is  not  at- 
tainable ;  that  it  is  attainable,  see  Isaiah  xlv.  24 ;  Ixiii.  16  ;  2  Cor. 
V.  1,  6;  Rom.  viii.  39.  Some  think  it  is  their  duty  to 
live  doubting,  and  imagine  they  would  sin  if  they  would 
seek  assurance ;  but  it  is  a  duty  commanded  as  well  as 
other  duties  :  Wherefore,  "brethren,  give  diligence  lu  make 
your  calling  and  election  sure,"  2  Pet.  i.  10. — Beware  of 
limiting  the  Lord  to  your  time ;  wait  his  leisure. — Bcwure  of 
grieving  the  Spirit,  and  resisting  his  motions;  "Grieve  not 
the  holy  Spirit  of  God,  whereby  ye  are  sealed  unto  the  tiny  of 
redemption,"  Eph.  iv.  30. — Beware  of  yielding  to  carnal  and  un- 
believing reasonings ;  reason  your  heart  rather  out  of  unbelief, 
saying,  "Why  art  thou  cast  down,  O  my  soul  ?  and  why  art  thou 
disquieted  within  me  ?     Hope  thou  in  God  :  for  I  shall  yet  praise 


£20      THE    believer's    internal   witness; 

him,  who  is  tlie  health  of  my  countenance,  and  my  God,"  Psalm 
xlii.  11. — Beware  of  spiritual  sloth  and  security,  Ileb.  vi.  11 ;  or 
of  nourishing  any  sin,  Heb.  x.  22.  Seek  to  be  sprinkled  from 
particular  corruptions,  by  the  blood  of  Christ. 

Be  much  in  the  exercise  of  these  duties  of  religion  that  have  a 
tendency  to  cherish  the  witness  within  you.  E.  g.  Frequent  self- 
examination  hath  a  tendency  this  way  ;  "  Examine  yourselves, 
whether  ye  be  in  the  faith  ;  prove  your  own  selves.  Know  ye  not 
your  own  selves,  how  that  Jesus  Christ  is  in  you,  except  ye  be 
reprobates  ?"  [i.  e.  unapproved  or  rejected,]  2  Cor.  xiii.  5.  Satan 
endeavours  to  beat  oft"  from  this  duty,  because  the  end  of  it  is  to 
help  the  soul  to  the  right  understanding  of  its  condition :  but  ex- 
ercise yourself  much  in  it,  especially  when  your  eyes  are  clear, 
and  not  dim  with  desertion. — Also,  a  careful  observing  of  the 
Lord's  dealing  with  your  soul  hath  a  tendency  towards  this.  God's 
end  towards  the  Israelites  in  their  temptations,  and  miraculous 
preservation  in  the  wilderness,  was,  that  they  might  know  that  the 
Lord  was  their  God,  Deut.  xxix.  3, — 6.  A  multitude  of  experi- 
ences must  needs  conduce  much  to  clear  up  the  state. — Renewed 
actings  of  faith  have  a  special  tendency  this  way  also :  all  opportu- 
nities that  are  offered,  even  for  the  most  eminent  acts  of  faith,  are 
to  be  improved.  Abraham's  slaying  of  his  son  Isaac  seemed  to  be 
contrary  both  to  God's  command,  that  he  should  not  kill ;  and  to 
God's  promise,  that  in  Isaac  his  seed  shonld  be  called :  yet  his 
faith  got  over  all,  and  he  had  a  bright  appearance  of  Christ  after 
it,  Gen.  xxii.  11,  12,  16.  Perhaps  you  are  in  an  ill  frame,  a  sad 
condition,  dare  not  act  faith  on  the  promise ;  but  it  is  your  duty  to 
believe,  whatever  your  condition  be,  were  it  even  a  desperate, 
hopeless-like  condition  :  why,  faith  may  then  be  most  gloriously 
acted,  when  against  hope,  you  believe  in  hope.  Though  the  parti- 
cular promise  fail ;  though  sensible  experience  fail,  so  tlmt  it  is  a 
midnight  darkness  with  you ;  yet  there  is  a  name  of  God  still  to 
run  to ;  such  as  that,  Exod.  xxxiv.  6,  6,  that  he  is  "  the  Lord,  the 
Lord  God  merciful  and  gracious."  When  you  cannot  see  that  he 
is  gracious  to  you,  or  that  he  hath  forgiven  your  sin  ;  yet,  through 
grace  essay  to  stretch  forth  the  withered  hand,  and  to  put  forth  an 
act  of  faith  upon  him  through  Christ :  and  in  that  way  wait  for 
his  being  gracious,  and  for  his  forgiving  your  sin.  A  new  act  of 
faith  is  the  best  way  to  recover  all. 

But,  perhaps,  you  cannot  believe;  mountains  of  difficulties  are 
in  the  way  of  believing  :  if  you  could  obtain  belief,  you  would 
not  complain.     But  know,  that  the  Lord  liinisolf  may  cast  in  mat- 


OR,     TRUE     faith's     EVIDENCE.  821 

ter  of  discouragement  in  the  way  of  your  believing,  purposely  to 
draw  out  the  acts  of  faith,  Eom.  iv.  19,  20,  Matt.  xv.  24.  Why, 
how  could  Abraham  believe  an  apparent  impossibility,  be  being 
old,  and  Sarah's  womb  dead  ?  How  could  the  woman  believe  ? 
Christ  called  her  a  dog ;  and  tells  her,  I  am  not  sent  but  to  the 
lost  sheep  of  the  house  of  Israel.  Seeming  impossibilities  may  be 
in  the  way  of  his  merc}^,  and  yet  it  may  be  intended  for  the  trial 
of  faith,  and  not  for  the  hinderance  thereof;  but  in  such  cases,  the 
Lord  holds  up  the  heart;  as  this  woman  was  the  more  importunate, 
the  more  repulses  and  seeming  denials  she  had. 

Christ  never  contradicts  his  own  command,  to  forbid  any  soul  to 
believe;  therefore,  nothing  should  beat  you  off  from  this.  In 
Psalm  Ixxxix.  34,  35,  36,  the  Lord  engages  himself  by  oath  and 
covenant,  that  the  throne  of  David  should  be  established  for  ever ; 
and  presently  he  was  rushed  under  such  dispensations  as  did 
threaten  the  non-accomplishment  of  what  was  promised,  ver.  88, — 
45  :  But  the  Lord's  design  herein  was  not  to  lead  him  into  contra- 
dictory apprehensions  to  his  oath  ;  but  to  give  an  opportunity  to 
believe  above,  and  against  hope. 

In  a  word,  it  tends  to  cherish  the  witness  mightily,  when  a  man, 
at  all  times,  in  his  pleading  with  God,  makes  use  of  arguments 
drawn  from  God  himself.  Do  not  present  the  Lord  with  your 
prayers,  or  any  performance  of  yours ;  but  urge  his  name,  his  na- 
ture, his  word,  his  free  promise,  Isa.  Ixiii.  15,  "Look  down  from 
heaven,  and  behold  from  the  habitation  of  thy  holiness  and  of  thy 
glory:  where  is  thy  zeal  and  thy  strength,  the  sounding  of  thy 
bowels  and  of  thy  mercies  towards  me  ?  are  they  restrained  ?" 
Then  follows  assurance,  verse  16,  "Doubtless  thou  art  our  father, 
though  Abraham  be  ignorant  of  us,  and  Israel  acknowledge  us 
not:  thou,  0  Lord,  art  our  father,  our  redeemer;  thy  name  is  from 
everlasting."     See  Num.  xiv.  17,  18,  20. 

Finally,  It  tends  to  this  that  a  man  make  much  use  of  the  scrip- 
ture :  Search  the  Scripture  ;  for  it  is  by  the  word  that  the  Spirit 
doth  witness.  If  a  word,  suitable  to  your  case,  be  given  bless  the 
Lord  for  it :  if  not,  seek  out  one,  take  it  and  pray  over  it,  till  the 
Lord  make  a  powerful  application,  by  drawing  you  out  after  Christ 
by  it ;  for,  though  you  should  get  never  so  many  words  hinted  in- 
to your  heart,  they  will  be  of  little  advantage,  unless  your  heart 
be  thereby  drawn  out  after  Christ. 

I  shall  yet  add  another  thing  that  may  tend  greatly  to  the  cher- 
ishing of  confidence  about  your  state,  who  are  believers  and  that 
is,  holding  fast  the  doctrine  of  perseverance :  the  Lord  hath  prom- 
Vol.  II.— 21. 


322  THE     HAPPY     HOUE     OF 

ised  that  he  will  put  his  fear  in  your  heart,  that  you  shall  not  de- 
part from  him,  Jer.  xxxii.  40  ;  Psalm  Ixxxix.  30, — 8-i.  He  will 
not  cast  off  his  people ;  if  they  sin,  he  will  correct  them,  Isa.  liv. 
8,  9,  10,  A  saint  may  fall  into  sin,  but  he  cannot  fall  from  his 
faith,  Luke  xxii.  32,  with  John  xxvii.  20.  Let  go  the  doctrine  of 
perseverance,  and  your  peace  will  be  like  the  morning  dew  that 
passeth  away ;  but  retain  this,  and  then  you  may  rejoice  in  hope 
of  the  glory  of  God,  If  ever  the  Lord  hath  wrought  this  grace 
of  faith  in  you,  plead  he  may  increase  your  faith  ;  for,  if  he  that 
believeth  hath  the  witness  in  himself,  then,  the  more  faitli,  the 
more  evidence;  the  more  of  believing,  the  more  of  the  witness  is 
discernible. 

May  the  Lord  himself  give  you  to  know  from  sweet  experience; 
that  HE  THAT  BELIEVETH  IN  THE  SoX  OF  GOD  HATH  THE  WITNESS 
IN  HIMSELF. 


S  EH  MOIST    XXXII. 

The  Happy  Hour  of  Christ's  Quickening  Voice. 

[sacramental  sermon,] 

"  Verily,  verily,  I  say  unto  you,  The  hour  is  coming,  and  now  is, 
tohen  the  dead  shall  hear  the  voice  of  the  So7i  of  God:  and  they 
that  hear  shall  livey — John  v.  25, 

I  THINK  there  is  no  lover  of  Christ  here,  but  will  wish,  in  his 
heart,  upon  the  hearing  of  this  text,  that  this  may  be  indeed  the 
day  and  the  hour  wherein  this  word  may  come  to  pass.  There  is 
not  a  dead  soul,  nor  a  dead  case  amongst  all  this  company,  but 
this  scripture  opens  a  door  of  hope  to  it.  The  communion  table, 
we  have  in  view,  is  not  for  the  dead,  but  for  the  living:  this  sacra- 
ment is  called  the  Eucharist,  a  thanksgiving,  a  song  of  praise ; 
but,  who  are  capable  to  sing  it  ?  Why,  it  is  said,  Isa.  xxxviii.  19, 
"  The  living,  the  living,  he  shall  praise  thee."  But  if  we  be  a 
dead  company  this  day,  the  end  and  design  of  the  sacrament  will 


Christ's    quickening    voice.  323 

be  lost,  and  God  will  uot  get  praise  amongst  u§.  If  any  here  be 
fearing  lest  this  be  the  case,  and  saying,  0  minister !  is  there  any 
ground  to  hope  that  such  dead  and  dry  bones  shall  live?  We  answer; 
Yes,  yes :  there  is  hope ;  for  the  Lord  of  life  hath  given  you  this 
word  for  it,  on  which  you  may  build  your  faith  and  hope,  both 
that  a  quickening  hour  is  coming,  and  a  quickening  hour  is  come ; 
"  Verily,  verily,  I  say  unto  you.  The  hour  is  coming,  and  now  is, 
when  the  dead  shall  hear  the  voice  of  the  Son  of  God  :  and  they 
that  hear,  shall  live." 

Our  Lord's  having  cured  a  man  here  of  his  thirty-eight  years 
infirmity  on  the  Sabbath  day,  the  Jews  maliciously  persecute  him 
as  a  Sabbath-breaker,  because  he  ordered  the  man  to  Rise,  and 
take  up  his  bed  and  walk,  that  tlius  the  work  of  God,  in  this  mi- 
raculous cure,  might  be  manifested  to  the  onlookers :  but,  under  a 
mask  of  zeal  for  the  Sabbath,  they  sought  to  darken  the  light  of 
that  miraculous  work ;  not  being  able  to  disprove  of  the  work  in 
itself,  they  quarrel  at  the  circumstance  of  time,  and  represent  it  as 
being  a  violation  of  the  Sabbath.  Religion  was  never  more  vio- 
lently persecuted  than  under  a  mask  of  religion.  Men  pretend, 
yea,  and  think  they  do  God  service,  even  when  they  kill  the  ser- 
vants ;  as  they  did  the  Master  himself.  Our  Lord  having  answered 
his  accusers,  by  saying,  "My  Father  worketh  hitherto,  and  I  work," 
verse  17,  they  were  yet  more  enraged  and  exasperated,  because  he 
said,  "God  was  his  Father,  making  himself  equal  with  God,"  verse 
18.  Christ  was  so  far  from  refusing  this  charge  they  laid  against 
him,  that  he  thence  takes  occasion  more  plainly  to  assert  this  truth  ; 
for,  he  proves  himself  to  be  the  natural  son  of  God,  by  solid  argu- 
ments, of  which  this  is  one  in  the  words  of  our  text ;  wherein  he 
ascribes  to  himself  another  work,  which  none  but  the  Son  of  God, 
equal  with  the  Father,  can  effectuate. 

The  words  contain  two  general  points.  1.  The  serious  matter 
here  asserted  ;  "  The  dead  shall  hear  the  voice  of  the  Son  of  God  : 
and  they  that  hear  shall  live."  2.  The  solemn  manner  in  which  it 
is  asserted,  "  Verily,  verily,  I  say  unto  you,"  it  shall  be  so. 

1st,  As  to  the  matter  here  asserted,  it  relates  to  the  spiritual 
resurrection  of  souls  ;  this  is  evident  from  the  context :  in  the  pre- 
ceding verse  it  is  said,  "  He  that  heareth  my  word,  and  believeth 
on  him  that  sent  me,  hath  everlasting  life,  and  shall  not  come  into 
condemnation  ;  but  is  passed  from  death  unto  life."  This  seems 
exactly  to  agree  with  what  is  here  said  of  hearing  his  voice,  called 
in  the  former  verse,  a  hearing  his  words.  Verses  28th  and  29th 
Bpeak  plainly  of  the  second  and  general  resurrection,  of  which  he 


324  THE     HAPPY     HOUR     OF 

says,  Not  it  now  js,  as  here  ;  but  it  is  coming :  but  tliis  verse,  to- 
gefclier  with  the  former,  speaks  of  that  spiritual  resurrection  called 
the  first  resurrection,  Eev.  xx.  5  ;  and  the  quickening  mentioned, 
Eph.  ii.  1  ;  which  comes  by  hearing  the  voice  of  Christ  in  the  gos- 
pel, so  as  to  believe  in  him:  neither  is  this  verse  a  vain  repetition  of 
what  was  said  in  the  former,  though  the  matter  is  very  serious  and 
momentous,  and  deserves  to  be  resumed ;  yet  the  repetition  is 
with  a  variety  of  different  circumstances :  for, 

2dly,  As  to  the  solemn  manner  in  which  it  is  asserted,  it  is  under 
the  form  of  an  oath,  with  an  Amen,  Amen  :  "  Verily,  verily :" 
and  with  an  express  mention  of  the  time  and  season  wherein  his 
word  shall  have  this  effect ;  "  Verily,  verily,  I  say  unto  you.  The 
hour  is  COMING,  and  NOW  is,  when  the  dead  shall  hear  the  voice  of 
the  Son  of  God,"  etc.  It  is  observable,  that  this  is  the  third  time  that 
Christ  uses  this  asseveration,  "  Verily,  verily,"  in  his  answer  to  the 
cavil  of  the  Jews  here,  against  his  being  the  Son  of  God,  verses 
19,  24,  25  ;  and  each  of  these  asseverations  are  brought  in  with  a 
relation,  especially  to  his  being  the  God  that  quickens  the  dead, 
that  quickens  whom  he  will,  verse  21  ;  that  quickens  dead  souls 
by  his  word ;  and  that  makes  them  hear  his  voice,  and  live,  as  in 
the  text.  Such  a  solemnity  of  speech  is  not  used  about  the  resur- 
rection of  dead  bodies  at  the  last  day,  spoken  of  verses  28,  29. 
Why,  it  seems  to  point  out  how  much  his  heart  is  set  upon  the 
work  of  raising  dead  souls  from  death  to  life,  wherein  his  power, 
and  the  exceeding  greatness  thereof  is  more  exerted,  than  it  will 
be  in  raising  the  dead  out  of  their  graves :  and  he  speaks  with  re- 
peated solemnity,  both  to  shew  the  greatness  of  the  subject  he 
speaks  of,  and  to  excite  the  assured  faith  of  these  that  have  ears  to 
hear ;  "  Verily,  verily,  I  say  unto  you,  the  hour  is  coming,  and 
now  is,  when  the  dead  shall  hear  the  voice  of  the  Son  of  God : 
and  they  that  hear  shall  live." 

More  particularly,  in  the  words  you  may  observe  these  six  things 
following. 

The  sad  case  sinners  are  in,  they  are  dead ;  so  are  all  by  na- 
ture. 

The  suitable  relief  and  notable  privilege  promised,  namely,  life ; 
they  shall  live. 

The  powerful  mean  of  this  spiritual  life,  namely,  the  voice  of 
the  Son  of  God. 

The  method  of  the  application  of  this  blessed  mean,  namely,  the 
hearing  of  this  voice  of  the  Son  of  God. 

The  certainty  of  this  relief,  or  the  assurance  given  that  it  shall 


Christ's    quickening    voice.  325 

take  effect ;  we  are  assured  of  it  by  a  double  oatb,  "  Verily, 
verily ;"  and  a  double  promise  out  of  the  mouth  of  Jesus,  I  say 
unto  you,  "  the  dead  shall  hear," — "  and  they  that  hear  shall 
live.""^ 

"We  have  the  happy  season  fixed  for  all  this,  or  the  time  set  to 
an  hour ;  and  that  faith  and  hope  may  not  be  faint  and  languid, 
but  have  something  in  hand,  as  well  as  in  hope,  something  in  hand, 
as  well  as;  something  future  to  look  to  ;  therefore,  the  happy  hour, 
on  which  it  depends  a  happy  eternity,  is  represented  both  as  a 
coming  hour,  and  a  present  hour :  "Verily,  verily,  I  say  unto  you, 
the  hour  is  coming,  and  now  is,  when  the  dead  shall  hear  the  voice 
of  the  Son  of  God:  and  they  that  hear  shall  live."  Here  is  a  good 
foundation  for  faith  and  hope  this  day.     I  might  here 

Observe,  That  the  happy  time  wherein  the  dead  shall  certainly 
hear  the  voice  of  the  Son  of  God,  and  they  that  hear  shall  live,  is  a 
time  set  to  an  hour. 

It  is  not  only  set  to  a  year,  called  the  acceptable  year  of  the 
Lord ;  and  to  a  day,  called  a  day  of  power ;  but  in  a  manner  to  an 
h  our  of  a  day ;  yea,  to  a  moment  of  an  hour :  we  read  of  water- 
ing every  moment.  There  is  no  moment  of  time,  wherein  we 
may  not  look  to  Christ  for  life,  and  for  a  quickening  power,  and  a 
quickening  hour ;  for,  "  The  hour  is  coming,  and  now  is,  when  the 
dead  shall  hear  the  voice  of  the  Son  of  God  :  and  they  that  hear 
shall  live." 

But,  because  the  particulars  here  are  many,  I  pass  over  the  for- 
mality of  a  doctrinal  proposition,  and  design  only  two  things. 

I.  A  short  explication  of  the  particulars  in  the  text. 

II.  The  application  thereof. 

I.  For  the  explication  thereof,  I  shall,  as  the  Lord  may  assist, 
offer  a  word  upon  each  of  the  six  particulars  I  have  just  now  men- 
tioned, as  contained  in  the  text. 

1st,  Here  is  the  sad  case  we  are  all  into  by  nature ;  we  are  dead 
men,  and  in  a  state  of  death.  "Ye  shall  not  surely  die,"  said  Satan, 
though  you  eat  the  forbidden  fruit ;  but  he  is  a  liar  :  for,  behold  we 
are  all  surely  dead ;  and  that  in  a  twofold  sense,  viz.  both  relative 
and  real. 

In  a  relative  sense,  by  virtue  of  our  relation  to  the  first  Adnm, 
and  the  violated  law  or  covenant  of  works  :  we  are  relatively  and 
legally  dead,  being  under  the  sentence  of  death,  Rom.  v.  12,  15. 
We  are  guilty,  cursed,  condemned  creatures  ;  and  under  the  curse 
of  the  law  and  wrath  of  God  as  an  enemy. 

We  are  dead  in  a  real  sense  :  the  sentence  of  the  law  being  in 


826  THE     HAPPY     HOUR     OF 

part  executed,  and  that  both  as  to  body  and  soul.  As  to  the  body , 
it  is  now  subject  to  death,  and  io  all  the  miseries  and  maladies  that 
are  the  forerunners  thereof:  yea,  and  in  hazard  of  hell-fire,  and  the 
torment  of  the  second  death  for  ever  :  "  The  wages  of  sin  is  death." 
And  as  to  the  soul,  it  is  many  ways  dead  ;  "  dead  in  trespasses 
and  sins,"  Eph.  ii.  1,  2,  3  ;  spiritually  and  eternally  dead ;  and 
liable  to  everlasting  separation  from  God ;  for  death  may  be 
viewed,  as  either  external,  that  makes  the  body  lifeless ;  or  inter- 
nal, that  makes  the  soul  graceless ;  or  eternal,  which  makes  both 
the  soul  and  body  for  ever  comfortless. 

In  natural  death,  the  body  is  without  the  soul ;  so  we  are  dead 
men,  because  our  souls  are  without  God. — Death  defaces  the  body  ; 
so  hath  sin  defaced  our  souls,  and  deprived  us  of  the  image  of  Uod. 

In  death  a  man  loses  his  natural  heat  and  warmth ;  so  our  soul 
hath  lost  all  heat  and  warmness  of  affection  towards  God. — In  death 
a  man  loses  all  right  of  his  goods  ;  they  pass  to  the  next  heir  :  so 
by  sin,  we  have  lost  all  right  to  any  blessing;  far  less  have  we  any 
right  to  the  heavenly  inheritance. — A  dead  body  hath  not  the  use 
of  understanding  in  natural  things ;  so  the  dead  soul  has  not  the 
use  of  understanding  in  spiritual  things  ;  The  natural  man  receives 
not  the  things  of  the  Spirit  of  God. — A  dead  body  hath  no  fitness 
for  natural  actions :  so  dead  souls  have  no  fitness  for  spiritual 
actions  ;  they  are  just  a  burden  to  them. — A  dead  body  can  take  no 
]:)leasure  in  natural  things  :  as  little  pleasure  can  a  dead  soul  take 
in  spiritual  things. — A  dead  body  cannot  raise  itself  to  life  ;  as  little 
can  a  dead  soul. 

Christ  will  have  little  employment  here  this  day,  as  a  quicken- 
ing Spirit,  among  these  that  do  not  know  and  believe  that  they  are 
surely  dead.  All  the  saints  that  are  quickened  by  the  Son  of  God, 
in  so  far  as  they  know  they  "  have  passed  from  death  unto  life," 
1  John  iii.  14 ;  in  this  they  acknowledge  they  were  surely  dead. — 
All  true  believers,  according  to  the  verse  preceding  my  text,  do, 
by  faith,  pass  from  death  to  life ;  which  declares,  that  while  they 
remain  in  unbelief,  they  are  surely  dead. — The  necessity  of  regene- 
ration, and  of  being  born  again,  John  iii.  3,  declares  that  we  are 
surely  dead,  and  need  to  be  created  anew  in  Christ  Jesus. — The 
end  and  design  of  the  gospel,  which  is  the  word  of  life,  proclaims 
that  we  are  surely  dead. — The  end  and  design  of  faith,  and  all  the 
exhortations  to  come  to  Christ  for  life,  do  proclaim  that  we  are 
surely  dead. — And  the  end  of  Christ's  death,  which  we  celebrate 
the  memorial  of  this  day,  proclaims  that  we  are  surely  dead ;  2  Cor. 
V.  14,  "  If  one  died  for  all,  then  we  are  all  dead." Why,  tlie 


ciitiist's    quickening    voice.  327 

devil  is  proved  to  be  a  liar,  with  a  witness  :  and  if  we  believe  in 
Clirist  this  day,  we  will  first  believe  the  contrary  of  the  devil's  lie, 
even  that  we  are  surely  dead;  yea,  twice  dead,  viz.  both  by 
original  sin  imputed  and  inherited;  "The  guilt  of  Adam's  first 
sin.  the  want  of  original  righteousness,  and  the  corruption  of  our 
whole  nature ;  and  also  by  innumerable  actual  sins,  miseries,"  etc. 
Perhaps  there  is  scarce  any  here  that  hath  formerly  been  made  alive 
in  Christ  Jesus,  but  they  are  fallen  into  a  dead  case  again,  though 
delivered  from  a  state  of  death,  a  dead  state ;  yet,  perhaps,  they  are 
in  a  dead  frame,  and  need  a  new  quickening  hour.  Are  we  surely 
dead  ?     Then, 

2dly,  The  next  thing  to  be  considered,  is  the  suitable  relief, 
exhibited  and  promised,  namely,  life  ;  The  dead  shall  live.  The 
case  is  sad  and  deplorable,  that  we  are  all  dead  men ;  but  the  cure 
is  suitable,  the  privilege  is  great,  and  agreeable  to  the  case  ;  Life 
and  immortality  is  brought  to  light  by  the  gospel,  exhibiting  Christ 
as  the  life ;  and  the  life  that  is  to  be  had  in  him  answers  exactly  to 
the  death,  or  dead  state  that  we  are  into  by  nature.  Are  we  in  a 
relative  sense  legally  dead,  and  in  a  real  sense  spiritually  dead  ? 
Here,  in  answer  thereto,  there  is, 

A  relative  life  here  imported ;  a  life  of  justification  in  Christ,  as 
the  Lord  our  rigliteousness,  giving  the  pardon  of  sin ;  "  To  him 
give  all  the  prophets  witness,  that  through  his  name,  whosoever 

believeth  in  him  shall  receive  remission  of  sins,"  Acts  x.  43. 

Removing  the  curse  of  the  law ;  "  Christ  hath  redeemed  us  from 
the  curse  of  the  law,  being  made  a  curse  for  us,"  Gal.  iii.  13 ;  being 
made  "  sin  for  us,  who  knew  no  sin ;  that  we  might  be  made  the 
righteousness  of  God  in  him,"  2  Cor.  v.  21. — Delivering  from  the 
sentence  of  the  law,  so  as  there  is  "  no  condemnation  to  them  which 
are  in  Christ,"  Rom.  viii.  1. — Reconciling  us  unto  God,  and  making 
peace  by  the  blood  of  his  cross,  Col.  i.  20. — Taking  away  the  curse 
of  all  temporal  plagues,  and  making  all  things  work  together  for 
their  good ;  taking  away  also  the  sting  of  death,  and  the  victory 
of  the  grave,  and  making  us  "  heirs  according  to  the  hope  of 
eternal  life,"  by  being  justified  by  his  grace,  Tit.  iii.  7. 

A  real,  spiritual  life  is  here  imported,  whereby  we  pass  from  real 
spiritual  death ;  We,  who  are  by  nature  "  dead  in  trespasses  and 
sins,"  are  quickened,  Eph.  ii.  1.  For,  we  come  by  faith,  to  be 
united  to  Christ,  who  is  our  life ;  and  being  united  to  this  living 
head,  we  must  live  :  "  He  that  hath  the  Son  hath  life  ;  and  he  that 
hath  not  the  Son  of  God  hath  not  life,"  1  John  v.  12.  This  life  is  the 
contrivance  of  God  the  Father  ;  the  purchase  of  God  the  Son;  and  the 


328  THE     CAPPY     HOUR     OF 

alone  work  of  God  the  Holy  Grhost,  by  the  means  of  gospel  ordinan- 
ces;  it  is  a  spiritual  change  upon  the  soul;  whereby  the  shape  of  ini- 
quity and  sin  is  in  every  faculty  partly  removed,  and  the  shape  of 
holiness  and  righteousness  put  on:  it  carries  in  it  deliverance  from  the 
power  of  sin  and  corruption,  and  being  possessed  of  the  new  heart,  the 
new  Spirit,  and'all  spiritual  blessing:  it  is  the  Spirit,  and  his  graces 
dwelling  in  the  soul,  as  ''a  well  of  water  springing  up  into  everlasting 
life,"  John  iv.  14.  This  relative  and  real  life  is  just  that  everlasting 
life  spoken  of  in  the  verse  preceding;  He  that  hears  my  words,  and 
believes  on  him  that  sent  me,  hath  everlasting  life ;  and  shall  not 
come  into  condemnation,  but  is  passed  from  death  to  life.  It  is 
a  restoration  of  all,  and  more  than  we  lost  in  the  first  Adam,  by 
the  second  Adam ;  his  being  made  of  God  to  us  wisdom,  righteous- 
ness, sanctification,  and  redemption.  We  lost  the  knowledge  uf 
God ;  this  is  restored  in  Christ,  as  our  wisdom :  we  lost  the  favour 
of  God ;  it  is  restored  in  Christ,  as  our  righteousness  :  we  lost  the 
image  of  God ;  it  is  restored  in  and  by  Christ,  as  our  sanctification: 
we  lost  the  enjoyment  of  God ;  but  it  is  restored  both  in  grace  here, 
and  glory  hereafter,  in  Christ,  as  our  complete  redemption.  Here 
is  that  blessed  pass  from  death  to  life  ?  The  dead  shall  live,  and 
live  for  ever ;  for,  all  these  parts  of  life  are  everlasting :  they  are 
but  the  beginnings  of  eternal  life,  which  will  be  consummate  in 
heaven ;  for,  as  Christ  is  the  bread  of  life,  so  he  that  eats  this 
Dread  shall  live  for  ever,  John  vi.  58.  The  dead  shall  hear,  and 
live ;  as  it  is  said,  Isa.  xxvi.  19.  "  Thy  dead  men  shall  live," — "my 
dead  body  shall  they  arise,"  and  live  for  ever  ;  for,  every  property 
of  this  life  bends  towards  and  stretches  forth  unto  everlasting 
happiness  and  glory  ;  where  there  is  life  there  is  motion,  appetite, 
and  growth :  this  spiritual  life  moves  to,  and  breathes  after,  longs 
for,  and  grows  up  to  glory.  Christ's  dead  body  mystical  must 
arise,  and  live  for  ever  with  the  glorious  Head ;  for  he  hath  said, 
in  the  forecited,  Isa.  xxvi.  19,  "  Awake  and  sing,  ye  that  dwell 
in  the  dust ;"  and  his  word  must  take  effect.     Therefore, 

3dly,  The  next  thing  in  the  words  is,  The  powerful  means  of 
this  spiritual  life ;  and  this  is  "  The  VOICE  of  the  Son  of  God." 
Here  are  two  things  observable. 

The  person  speaking,  the  glorious  Preacher ;  namely,  the  Son 
of  God ;  the  second  person  of  the  glorious  Trinity,  clothed  with 
our  nature,  and  clothed  with  the  ofiice  of  a  Prophet,  that  he  might 
"preach  good  tidings  unto  the  meek,"  Isa.  Ixi.  1.  He  is  the  "only 
begotten  of  the  Father,  full  of  grace  and  truth,"  sent  to  declare  the 
Father's  mind;  "  No  man  hath  seen  God  at  any  time;  the  only 


Christ's    quickening    voice.  329 

begotten  Son,  wliicli  is  in  the  bosom  of  the  Father,  he  hath 
declared  him,"  John  i.  14,  18.  And  for  this  end  he  was  declared 
to  be  the  Son  of  God  by  the  Father,  with  an  audible  voice  from 
heaven,  saying,  "This  is  my  beloved  Son,  in  whom  I  am  well 
pleased ;"  hear  ye  him.  Matt.  iii.  18.  This  was  repeated  several 
times ;  and  then  after  all,  he  was  "  declared  to  be  the  Son  of  God 
with  power,  according  to  the  Spirit  of  holiness,  by  the  resurrection 
from  the  dead,"  Kom.  i.  4.  The  preacher  here  then  is  the  Sou  of 
God,  equal  with  the  Father ;  which  here  he  is  proving  himsslf  to  be 
against  the  Pharisees,  who  accused  him  for  asserting  it ;  but  though 
he  was  clothed  with  his  Father's  commission,  yet,  he  and  his  Father 
are  one  ;  and  none  of  them  ever  thought  it  a  robbery,  that  he  should 
be  equal  with  God ;  even  he  who  was  born  King  of  the  Jews  of 
whom  concdrning  the  flesh  Christ  came,  who  is  over  all  blessed 
for  ever. — Here  is  the  person  speaking,  the  glorious  Preacher. 

Here  is  the  joyful  sound  of  his  words ;  namely,  "The  voice  of 
the  Son  of  God  :"  by  which  I  understand.  The  word  of  his  grace, 
accompanied  with  the  power  of  the  Spirit.  And  so  his  voice  is  to 
be  considered  either  as  external ;  that  is,  his  ministerial  voice,  in 
the  preaching  of  the  gospel,  which  is  his  word  ;  and  the  gospel 
minister  is  called  his  mouth,  Jer.  xv  19,  "  Thou  shalt  be  as  my 
mouth  ;"  hence  it  is  said,  He  that  heareth  you,  heareth  me :  or  as 
internal  and  efficacious,  while  the  gospel  comes  not  in  word  only, 
but  in  power.  The  external  ministerial  voice  of  Christ  is  the 
organ  and  instrument  of  conveying  his  almighty  voice  through  the 
ear  to  the  heart :  there  is  here  a  voice  within  a  voice ;  an  internal 
efficacy,  giving  life  and  power,  as  it  were  to  the  sound  of  ram- 
horns,  to  make  the  walls  of  Jericho  fall,  to  the  ground,  even  all 
high  towers  of  sin  and  enmity  in  the  sinner's  heart  to  give  way : 
thus  the  weapons  of  the  gospel  "  are  not  carnal,  but  mighty  through 
God  to  the  pulling  down  of  the  strong  holds."  2  Cor.  x.  4. 

But  more  particularly,  by  the  voice  of  the  Son  of  God,  I  under 
stand  his  word  of  truth,  the  gospel  of  our  salvation,  Eph.  i.  V6 
The  whole  word  of  God,  in  the  scripture,  is  his  voice ;  as  also  the 
voice  of  the  rod,  the  voice  of  the  Spirit,  the  voice  of  conscience, 
the  voice  of  providence,  is  his  voice  as  God:  yet  there  is  a  voice 
of  his  in  the  gospel,  that  is  peculiarly  his  voice,  as  he  is  the  Son 
of  God,  and  the  Sent  of  Uod,  to  be  our  Saviour;  by  which,  he 
makes  way  to  the  heart  of  sinners,  and  opens  it,  Rev.  iii.  20.  "It 
is  the  voice  of  my  beloved  that  knocketh,  saying.  Open  to  me." 
Song  V.  2.  It  is  called  the  joyful  sound,  which,  whosoever  hears 
and  knows  are  pronounced  blessed  persons  ;  "  Blessed  is  the  people 


830  THE     HAPPY     HOUR     OF 

tliat  know  tlie  joyful  sound/'  Psalm  Ixxxix.  15.  It  sounded 
sweetly  alterwards  in  tlie  ears  of  Abraham,  saying,  "  In  thee  shall 
all  families  of  the  earth  be  blessed,"  Gen.  xii.  3  ;  which  is  called 
the  gospel  preached  to  Abraham,  Gal.  iii.  8.  And,  indeed,  here  is 
a  part  of  spiritual  wisdom,  to  distinguish  betwixt  God's  voice  in 
the  law,  and  Christ's  voice  in  the  gospel ;  betwixt  God  speaking 
in  the  law  by  commands  and  threatenings,  and  the  Son  of  God,  the 
Christ  of  God,  speaking  in  the  gospel  of  grace  and  promise. — The 
voice  of  God  in  the  law,  is  like  a  voice  of  grumbling  thunder ;  by 
this  is  the  knowledge  of  sin  and  wrath,  and  so  of  the  need  of  a 
Saviour;  wherefore  the  law  is  called  a  schoolmaster  to  lead  to  Christ, 
Gal.  iii.  24.  But  the  voice  of  Christ  in  the  gospel,  is  like  the  calm  still 
voice,  that  Elijah  heard;  and  it  hath  neither  law,  nor  wrath,  nor  death 
in  it,  but  mere  grace,  and  life,  and  salvation.  Mercy  and  truth 
meet  together,  and  kiss  each  other  here :  for,  *'  The  law  was  given 
by  Moses,  but  grace  and  truth  came  by  Jesus  Christ,"  John  i.  17. 
— The  law  is  a  word  of  wrath  and  condemnation,  opening  up  the 
sentence  of  death  passed  against  a  sinner,  saying,  "  Cursed  is  every 
one  that  continueth  not  in  all  things  which  are  written  in  the  book 
of  the  law  to  do  them,"  Gal.  iii.  10.  But  the  voice  of  Christ  in 
the  gospel  hath  not  a  word  of  wrath  or  condemnation  in  it,  but  life, 
and  salvation,  and  absolution ;  for,  "  ^,iod  sent  not  his  Son  into  the 
world  to  condemn  the  world  ;  but  that  the  world  through  him 
might  be  saved,"  John  iii.  17. 

Indeed,  ordinarily  the  Lord  makes  use  of  the  law,  in  a  subser- 
viency to  the  gospel,  and  so  conveys  fear  and  dread,  and  conviction 
of  sin  and  wrath,  by  which  he  paves  the  way  ;  but  the  proper  voice 
of  Christ,  as  he  is  the  Son  of  God,  the  Saviour  and  Redeemer  come 
to  Mount  Zion,  to  turn  away  ungodliness  from  Jacob,  is  a  voice 
that  sounds  nothing  but  love,  grace,  mercy,  salvation  to  the 
greatest  sinner  that  hears  the  gospel.  The  voice  of  the  Son  of 
God  here  is  a  voice  of  pardon,  to  guilty  sinners,  saying,  I,  even  I, 
am  he  that  blotteth  out  thine  iniquities,  and  will  remember  thy  sins 
no  more.  It  is  a  voice  of  healing  to  diseased  sinners,  saying,  I  am  the 
Lord  that  healeth  thee.  It  is  a  voice  of  Salvation  to  lost  sinners,  say- 
ing, Jesus  Christ  came  to  seek  and  to  save  that  which  was  lost.  It 
is  a  voice  of  cleansing  to  polluted  sinners,  saying,  Behold  there  is 
a  fountain  opened  for  sin  and  for  uncleanness.  The  blood  of 
Christ  cleanseth  from  all  sin.  This  voice  is  the  voice  of  God  in 
Christ  reconciling  the  world  to  himself,  and  committing  to  us  the 
word  of  reconciliation.  It  is  a  sound  of  good  news  to  all  people, 
that  to  us  a  Saviour  is  born,  which  is  Christ  the  Lord.     It  is  the 


Christ's    quickening    voice.  331 

voice  of  a  Frieud  in  heaveu,  ami  a  wouderfal  Lover ;  a  voice  to  be 
heard  souudiug  over  the  top  of  all  the  mountaius  of  siu,  and  guilt, 
uud  beparatiou  ;  "  The  voice  of  my  Beloved  !  behold  he  couieth, 
lea})iDg  upon  the  moantaias,  skipping  upon  the  hills,"  Soug  ii.  8. 
i  cannot  now  stand  to  give  the  properties  and  eiiects  of  this 
voice,  which  may  afterwards  occur.  We  may  be  sure,  it  is  a  voice 
full  of  majesty,  divine  majesty,  declarative  that  it  is  the  voice  of 
the  Son  of  G-od ;  when  it  is  heard,  it  lills  the  soul  with  awful  im- 
pressions of  the  majesty  of  God.  It  is  a  voice  full  of  mercy,  di- 
vine mercy :  also,  it  is  a  joyful  sound  of  mercy  to  a  miserable 
sinner ;  salvation  is  conveyed  with  it.  It  is  a  voice  full  of  power, 
divine  power ;  for,  it  is  the  rod  of  his  strength  sent  out  of  Ziou, 
whereby  his  people  are  made  willing  in  the  day  of  his  power.  And 
so  it  is  a  voice  full  of  life :  it  is  a  vital  voice,  even  the  vital  breath 
of  the  Son  of  "God,  whereby  the  dead  are  made  to  hear  and  live ; 
for,  it  is  the  living  and  life-giving  voice  of  the  Son  of  God :  why, 
this  voice  is  not  less  than  the  Son  of  God  himself,  speaking  by  his 
word  and  Spirit,  and  issuing  out  his  royal  orders,  his  powerful 
command,  and  sovereign  will,  that  the  dead  rise  and  live :  and  it  is 
the  animating  vital  breath  of  the  omnipotent  God  in  Christ,  quick- 
ening dead  souls. 

4thly,  The  fourth  thing  then  that  the  text  leads  to,  is.  The  method 
of  the  application  of  this  powerful  mean  of  life,  namely,  hearing 
of  this  voice  ;  "  The  dead  shall  hear," — "and  they  that  hear  shall 
live."  The  hearing  spoken  of  in  these  words,  is  not,  the  outward 
hearing  of  the  ear,  but  the  inward  hearing  of  faith  :  a  hearing  the 
voice,  not  of  men,  but  of  God;  nor  of  God  absolutely,  but  of  God  in 
Christ,  the  voice  of  the  Son  of  God.  It  is  a  hearing  accompanied 
with  that  believing  spoken  of  in  the  preceding  verse ;  and  the 
hearing  spoken  of,  Isaiah  Iv.  3,  "  Incline  your  ear,  and  come  unto 

me :    hear,  and  your  soul  shall   live." And  it  imports  these 

four  things. 

The  objective  external  revelation  in  a  divine  testimony  ;  "  Faith 
Cometh  by  hearing,  and  hearing  by  the  word  of  God,"  liom,  x.  17. 
It  imports  an  internal  revelation  of  what  is  outwardly  revealed  ; 
for,  "  God  hath  revealed  them  unto  us  by  his  Spirit :"  whereby  we 
"know  the  things  that  are  freely  given  to  us  of  God,"  1  Cor.  ii. 
10,  11,  12.  He  revealed  his  Son  in  me,  says  Paul,  Gal.  i,  16.  The 
God  who  commanded  light  to  shine  out  of  darkness,  hath  shiued 
into  our  heart,  to  give  us  the  light  of  the  knowledge  of  hii 
glory. 

It  imports  an  assent  of  faith  to  the  divine  testimony,  in  the  truth 


332  THE     HAPPY    HOUR     OF 

and  goodness  of  what  is  revealed  ;  either  concerning  the  person  of 
the  Mediator,  the  promised  Messiah,  saying,  with  the  Samaritans, 
John  iv.  42,  They  say  to  the  woman,  "  Now  we  believe,  not  be- 
cause of  thy  saying :  for  we  have  heard  him  ourselves,  and  know 
that  this  is  indeed  the  Christ,  the  Saviour  of  the  world :"  or  con- 
cerning his  doctrine  and  promise.  This  hearing  of  faith  is  an  as- 
sent to  the  truth  and  goodness  of  Christ's  doctrine,  as  it  is  the 
message  of  God;  it  is  a  receiving  his  testimony,  and  a  setting  to 
the  seal  that  God  is  true ;  and  that  what  is  true,  is  also  good,  and 
worthy  of  all  acceptation,  1  Tim.  i.  15.  This  is  a  receiving  of  the 
truth  in  the  love  of  it,  2  Thess.  ii.  10.  And  this  hearing  is  also 
an  assent  to  the  truth  and  goodness  of  the  promise,  as  Yea  and 
Amen  in  Christ ;  not  staggering  at  it  through  unbelief,  but  being 
strong  in  faith,  giving  glory  to  God.  And  it  is  an  assent  with  cor- 
dial, close,  particular  application  ;  for,  it  is  with  the  heart  man 
believes  unto  righteousness,  Kom.  x.  10.  And  being  pursuaded 
we  embrace  the  promise,  Heb.  xi.  13  ;  and  believe  the  message  of 
life  and  salvation  to  us  in  particular,  saying,  "  We  believe  that 
through  the  grace  of  the  Lord  Jesus  Christ  we  shall  be  saved," 
Acts  XV.  11.  And  rest  upon  the  power  and  faithfulness  of  God, 
for  the  accomplishment  of  all  his  words  of  grace ;  "  being  fully 
persuaded  that  what  he  had  promised  he  was  able  also  to  perform," 
Rom.  iv.  21. 

It  imports  such  a  hearing  of  his  voice,  as  to  apprehend  and  ac- 
knowledge the  divinity  of  that  voice ;  as  a  voice  declarative  of  his 
Deity,  and  declarative  of  his  being  the  Son  of  God,  equal  with  the 
Father:  It  is  the  will  of  God,  "That  all  men  should  honour 
the  Son,  even  as  they  honour  the  Father,"  John  v.  23.  A 
believing  ear  who  hears  his  voice,  honours  him  in  the  divinity  of 
his  person,  as  the  Son  of  God ;  in  the  divinity  of  his  of&ces,  as  the 
sent  and  sealed  of  God;  in  the  divinity  of  his  blood  and  righteous- 
ness of  God ;  in  the  divinity  of  his  word,  as  the  word  of  God  : 
and  thus  the  divinity  of  his  voice,  as  the  voice  of  God,  the  voice 
of  the  Son  of  God. 

Concerning  this  hearing  of  the  voice  of  the  Son  of  God  we  offer 
the  following  six  remarks. 

The  voice  of  a  man  strikes  the  ear  with  an  external  sound ;  but 
the  voice  of  the  Son  of  God  strikes  the  heart  with  an  internal  effi- 
cacy and  energy.  To  hear  the  voice  of  the  Son  of  God,  then,  is 
not  only  a  hearing  with  the  ear,  but  a  believing  with  the  heart : 
"  The  dead  shall  hear  ;" — "  and  they  that  hear  shall  live." 

All  that  hear,  shall  live  ;  but,  indeed,  all  that  are  dead,  will  not 


cheist's    quickening    voice.  333 

hear :  for,  many  have  ears,  and  hear  not ;  and  hearing,  they  do 
not  hear  in  the  sense  I  have  explained :  but  all  that  the  Father 
hath  given  me,  says  Christ,  shall  come  unto  me ;  all  whose  ears 
God  bores  and  opens,  to  take  up  the  voice  of  his  Son  Jesus  Christ, 
which  quickens  them. 

Yea,  Christ  here  distinctly  commends  and  extols  a  twofold  grace 
and  virtue  of  his  voice ;  the  dead  shall  hear  the  voice ;  and,  it  be- 
ing heard,  they  shall  live.  It  is  no  less  preter-natural  for  the  dead 
to  hear,  than  it  is  for  the  dead  to  live ;  it  is  equally  above  nature 
to  effectuate  the  one  as  the  other ;  but  it  points  out  the  method 
of  the  application  of  divine  grace,  and  the  order  of  the  Spirit's 
operation.  Sovereign  efl&cacious  grace,  makes  first  the  dead  to 
hear  the  voice  of  the  Son  of  God,  and  then  the  hearer  shall  live  : 
the  almighty  hand  of  God  first  bores  the  ear  of  the  soul;  and  then, 
by  the  bored  ear,  lets  in  life  to  it. 

But  these  are  the  secret  effects  of  divine  power ;  the  Lord  speaks 
as  he  did  to  Isaiah,  chap.  viii.  11,  With  a  strong  hand,  making  the 
voice  sound  to  the  centre  of  the  soul.  What  is  spoken  only  to  the 
ear,  dies  in  the  ear ;  but  this  still  voice  of  the  Spirit,  makes  its 
entrance  by  secret  passages  into  the  heart,  on  which  it  leaves  a 
stamp  and  impress  of  God.  Others  hear  the  sound  of  words  and 
syllables,  as  well  as  they  ;  but  they  do  not  hear  the  voice  of  the 
Son  of  God,  touching,  and  reaching,  catching,  quickening,  and 
captivating  their  whole  soul. 

It  is  no  delusive  oraculous  voice,  sounding  into  the  natural  ear, 
and  giving  an  imaginary  idea  and  representation  of  Christ,  as  a 
man,  so  and  so  glorious  and  comely  ;  no,  no ;  may  God  deliver  his 
people  from  such  Satanical  delusions  :  but  here  there  is  no  sound 
of  human  voices,  no  sight  of  human  shapes  ;  but  a  spiritual  view 
of  the  glory  of  God  in  the  face  of  Jesus  Christ,  as  he  is  the  wisdom 
of  God,  and  the  power  of  God ;  and  a  spiritual  hearing  of  his 
quickening  word  of  grace  in  the  gospel,  coming  not  in  word  only, 
but  in  power,  and  in  the  Holy  Ghost,  and  much  assurance,  1 
Thess.  i.  5. 

It  is  God's  prophesying  upon  the  dead  and  dry  bones,  saying, 
"  O  ye  dry  bones,  hear  the  word  of  the  Lord,"  Ezekiel  xxxvii.  4. 
"  Come  from  the  four  winds,  0  breath,  and  breathe  upon  these 
slain,  that  they  may  live,"  verse  9.  The  same  words  are  heard  by 
others,  but  not  with  the  same  power  and  efficacy ;  for,  now  the 
secrets  of  the  heart  are  manifest ;  and  God  is  acknowledged  to  be 
in  that  word  of  a  truth,  1  Cor.  xiv.  25.  The  power  of  Christ  comes 
along  with  the  voice  of  the  preacher  ;  and  there  is  no  more  power 


oo-i  THE     HAPPY     HOUR     OF 

to  resist,  because  in  the  voice  of  men  they  hear  the  voice  of  God : 
and  till  it  comes  to  this,  the  word  hath  no  saving  operation  on  the 
soul ;  yea,  till  it  comes  to  this,  people  have  eyes,  and  see  not;  and 
ears,  and  hear  not,  Isa.  vi.  9,  Yea,  the  gospel  to  them  is  the  savour 
of  death,  not  of  life, 

5thh^,  The  next  thing  is.  The  certainty  of  this  relief,  of  this 
quickening  of  dead  sinners ;  or  the  assurance  given  that  it  shall 
take  effect.  And  now  a  door  of  faith  and  hope  is  here  opened  to 
,  all  the  dead  souls  in  this  house;  none  of  the  dead  are  here  excepted 
in  this  dispensation  of  gospel  grace ;  assurance  is  given  that  the 
dead  shall  hear  and  live ;  and  that. 

In  general,  with  a  Thus  saith  the  Lord,  it  shall  be;  I  say  it  unto 
you,  saith  Christ.  Why,  who  is  the  speaker,  but  the  Son  of  God, 
equal  with  the  Father,  with  whom  are  the  words  of  eternal  life  I 
He  that  spake  the  world  out  of  nothing  into  being  is  the  speaker 
here;  and  shall  not  his  word  take  effect?  Here  is  a  foundation  for 
the  assurance  of  faith,  namely,  the  testimony  of  God  speaking  in 
his  word.  God  is  invisible ;  and  there  is  no  other  glass  wherein 
we  can  savingly  see  him,  but  the  word,  2  Cor.  iii.  18.  God  is  an 
infinite  Spirit,  and  cannot  be  seen  with  bodily  eyes,  nor  heard  with 
bodily  ears,  nor  felt  with  bodily  hands;  sense  cannot  perceive  him, 
and  reason  darkened  by  the  fall,  gives  but  obscure,  imperfect,  and 
unbecoming  thoughts  of  him  :  for  God,  and  the  things  of  God,  are 

foolishness  to  the  natural  man. We  must  look  to  God  therefore 

in  a  word,  a  saying,  a  faithful  saying  ;  such  as,  That  Christ  came 
to  save  sinners,  and  to  quicken  dead  sinners :  and  here  he  says  it. 
That  the  dead  shall  hear  his  voice,  and  live.  Our  faith  stands  not 
upon  the  wisdom  of  men,  but  the  power  of  God ;  that  is,  upon  the 
divine  testimony:  which  proves  itself  to  be  powerful,  by  command- 
ing the  assent  of  the  soul  to  it,  upon  its  own  authority,  as  being 
the  word  of  God. 

The  assurance  is  given  not  only  thus  in  general,  with  a  thus 
saith  the  Lord,  but  also  with  a  solemnity  of  speech,  wherewith  his 
word  is  accompanied,  for  bearing  it  home  upon  our  hearts ;  why, 
here  he  delivers  his  word  with  "two  verilies,"  and  with  two  "shall 
he's." 

With  two  VERILTES  ;  "Verily,  Verily,  1  say  unto  you," — "the 
dead  shall  hear  the  voice  of  the  Son  of  God :"  etc.  He  that  is  the 
Amen",  the  faithful  and  true  witness,  makes  frequent  use  of  this 
form  of  an  oath :  it  is  the  holy  oath  of  a  holy  Jesus,  saying, 
Amen,  Amen.  Amen  is  his  ■  name ;  and  Amen,  Amen,  is  his 
doubled  oath :  and  we  may  say,  Because  he  could  swear  by  no 


Christ's    quickening    voice.  335 

greater,  he  swears  by  himself,  That  the  dead  shall  hear  his 
voice  and  live.  We  may  be  assured  of  what  be  says,  and  shall 
we  not  be  assured  of  what  he  swears  ?  We  have  sometimes  Goi/ 
swearing  by  his  life ;  or,  as  he  lives,  tliat  he  hath  no  pleasure  in 
the  death  of  the  wicked,  Ezek.  xxxiii.  11.  And  here  we  have 
the  Son  of  God  swearing  by  himself,  that  dead  sinners  shall  live. 

With  two  SHALL  be's.  Assurance  is  here  given ;  for,  there  are 
two  shalls  in  the  text;  The  dead  shall;  and  they  that  hear  shall 
live.  Here  is  a  twofold  promise,  with  a  twofold  Amen.  We  have 
not  only  elsewhere  his  commanding  word,  to  found  our  duty  and 
warrant :  Hear,  and  your  souls  shall  live :  but  here  we  have  his 
promising  word  to  found  our  faith,  hope,  encouragement ; 
"  The  dead  shall  hear,"  and  "  they  that  hear  shall  live."  There  is 
a  necessity ;  the  promise  must  be  accomplished  upon  a  number  of 
dead  sinners  :  "  Other  sheep  I  have,  which  are  not  of  this  fold  : 
them  also  I  must  bring,  and  they  shall  hear  my  voice,"  John  x.  16. 
I  must  bring  them,  and  they  shall  hear,  and  they  shall  live.  Here 
is  more  solemnity  than  in  that  creating  word,  that  said,  "Let  there 
be  light,  and  there  was  light:"  •  That  was  but  one  word.  Let  it  be; 
and  the  efiect  followed :  but  here  there  are  two  words ;  It  shall  be, 
It  shall  be :  two  shall  be's ;  they  shall  hear,  and  they  shall  live. 
Why  did  God  speak  but  once,  and  it  was  done,  when  he  made  all 
things  out  of  nothing  ?  And  why  does  he  speak  more  than  once 
when  he  is  to  make  all  things  new  ?  Why,  indeed  his  heart  is 
more  set  upon  this  new-creation  work  of  redemption,  than 
upon  that  of  the  old  creation  ;  and  his  glory  is  more  concerned 
in  it:  the  glory  of  his  power,  mercy,  and  truth,  and  all  is  here  con- 
cerned. In  that  work  he  was  an  absolute  God,  having  nothing  to 
oppose  or  resist  him ;  but  here  is  the  concern  of  a  God  in  Christ, 
reconciling  the  world  to  himself;  reconciling  a  rebellious  world, 
and  reviving  a  dead  world :  therefore  it  is  not  only  a  command,  but 
a  promise,  repeated  many  a  time  ;  and  here  repeated  twice  in  one 
text,  "  The  dead  shall  hear,"  and  "  they  that  hear  shall  live  ;"  and 
undoubtedly  it  shall  take  efiect :  "  God  hath  spoken  once ;  twice 
have  I  heard  this  ;  that  power  belongeth  unto  God.  Also  unto 
thee,  O  Lord,  belongeth  mercy,"  Psal.  Ixii.  11,  12.  It  is  a  God  of 
power  that  utters  this  word  of  grace  and  mercy. — O  I  may  dead 
souls  here  lay  hold  upon  the  double  assurance  he  gives,  that  they 

shall  hear,  and  shall  live. But  when  may  this  be  expected  ? 

Why, 

6thly,  The  sixth  and  last  thing  I  observed  in  the  text,  is,  the 
HAPPY  season  fixed  for  all  this  work  of  his,  who  says  in  the  con- 


836  THE     HAPPY     HOUR     OF 

text,  "  My  Father  worketb  hitherto,  and  I  work,"  verse  17.  The 
time  is  set  to  an  hour :  "  The  hour  is  coming,  and  now  is,"  when  it 
shall  be. 

To  take  a  more  general  view  of  this.  Our  Lord  here  speaks,  as 
it  were,  of  a  thing  unknown  and  unusual ;  and,  indeed,  the  new 
promulgation  of  the  gospel,  in  the  New  Testament  dispensation  of 
it,  and  the  sudden  resurrection  of  a  dead  world  by  it,  was  a  new 
thing  ;  and  we  find  the  world  was  amazed  at  his  unusual  doctrine. 
It  is  said,  Mark  i.  27,  "They  were  all  amazed,  insomuch  that  they 
questioned  among  themselves,  saying,  "What  thing  is  this  ?  What 
new  doctrine  is  this  ?  For  with  authority  commandeth  he  even 
the  unclean  spirits,  and  they  obey  him!"  And,  when  Paul  preached 
the  resurrection  of  the  dead,  Acts  xvii.  2,  3,  some  of  the  philoso- 
phers, of  the  Epicureans  and  Stoics,  said,  "  He  seemeth  to  be  a 
setter  forth  of  strange  gods,"  verse  18.  Why?  "Because  he 
preached  unto  them  Jesus,  and  the  resurrection."  If  it  be  asked 
here.  Did  not  the  word  of  God  always  give  life  unto  men,  even 
under  the  Old  Testament  dispensation  ?  The  answer  may  be  this, 
That  the  doctrine  of  the  law  and  prophets,  since  it  was  destined  for 
the  people  of  God,  the  office  of  it  was  rather  to  nourish  up  those 
that  were  already  quickened,  and  made  his  people,  than  to  recover 
them  from  death  as  a  visible  church  :  but  with  reference  to  the 
gospel-dispensation,  there  was  a  different  reason  for  it ;  the  Gen- 
tiles, that  were  not  the  people  of  God,  but  aliens  from  the  common- 
wealth of  Israel,  and  quite  without  God,  were  to  be  made  his  peo- 
ple ;  and,  in  this  respect,  to  be  brought  from  death  to  life,  Eph.  ii. 
11,  12.     But  then. 

To  take  a  more  particular  view  of  the  time  and  season  spoken  of 
in  the  text.  It  relates  not  merely  to  the  gospel  dispensation,  where- 
by people  are  brought  to  be  a  visible  church,  and  so  enjoy  an  hour 
of  grace,  or  a  day  of  salvation ;  but  it  relates  to  the  glorious  min- 
istration of  the  Spirit,  accompanying  the  dispensation  of  the  word, 
2  Cor.  iii.  8.  It  is  not  only  an  hour  that  he  sets  to  us,  saying, 
Now  is  the  accepted  time  of  coming  to  Christ ;  but  it  is  an  hour 
that  Christ  sets  to  himself,  for  his  coming  in  the  power  of  his 
Spirit,  to  quicken  dead  souls,  by  the  vital  breath  of  his  word,  "The 
hour  is  coming,  and  now  is,  when  the  dead  shall  hear  the  voice  of 
the  Son  of  God,"  etc. 

Here  is  a  twofold  hour,  for  the  faith  and  hope  of  gospel-hearers 
to  work  upon ;  a  future  hour,  and  a  present  hour. 

Here  is  a  future  hour,  or  a  coming  hour ;  "  The  hour  is  coming :" 
Yerily,  verily,  I  say  unto  you,  the  quickening  hour  is  coming ;  I 


Christ's    quickening    voice.  337 

am  on  my  way.  0  !  poor  soul,  that  hath  long  been  looking  for  a 
remarkable  hour  of  liCe  from  the  dead,  and  a  day  of  power,  and 
thinks  it  is  never  yet  come ;  the  hour  is  set  from  all  eternity :  the 
time  is  fixed ;  and  he  who  waits  to  be  gracious,  doth  patiently  wait 
for  it,  Isa.  xxx.  18.  He  that  gave  wisdom  to  the  storks  and  swal- 
lows, the  turtles  and  the  cranes,  to  know  their  appointed  seasons, 
and  observe  the  time  of  their  coming,  he  well  knows  the  fittest 
season,  and  most  proper  time  for  his  coming.  Christ  said,  in  some 
other  cases.  Mine  hour  is  not  yet  come ;  this  says.  He  hath  his 
hour,  for  which  we  are  to  wait  upon  him  in  the  use  of  appointed 
means :  he  hath  his  calling  hour,  in  which  he  calls  his  sheep,  as  it 
were,  by  name,  and  calls  them  effectually ;  his  quickening  hour,  his 
saving  hour,  his  sealing  hour,  his  assisting  hour,  his  comforting  hour, 
his  strengthening  hour,  his  restoring  hour,  and  at  last  his  glorify- 
ing hour,  when  he  comes  to  receive  them  to  himself,  to  be  for  ever 
with  him. 

Our  Lord  many  times  defers  many  of  his  gracious  actions ;  yea, 
always  defers  them  to  the  fittest  season ;  and  that  for  the  manifes- 
tation of  his  majesty  and  sovereignty ;  that  it  may  appear  to  be 
the  hour  that  he  hath  fixed,  and  the  day  he  himself  hath  made ; 
"  This  is  the  day  which  the  Lord  hath  made ;  we  will  rejoice  and 
be  glad  in  it,"  Psal.  cxviii.  24. — And  for  the  manifestation  of  his 
infinite  power :  that  it  may  appear,  "  This  is  the  Lord's  doing ;  it 
is  marvelous  in  our  eyes,"  Psal.  cxviii.  23. — Also  he  does  so, 
with  reference  unto.us,  that  his  quickening  mercy  maybe  the  more 
wonderful,  and  the  more  welcome  to  us  :  he  comes  when  he  sees 
our  power  is  gone,  and  there  is  none  shut  up  or  left.  He  comes  in 
a  time  of  need,  in  the  nick  of  extremity  ;  that  when  he  remembers 
us  in  our  low  estate,  we  may  see  and  say.  That  his  mercy  endureth 
for  ever;  I  was  brought  low,  and  he  helped  me. — Yea,  he  defers 
many  times  his  coming  to  exercise  his  people's  graces,  and  excite 
them  to  their  prayers  and  duties.  0  poor  drooping  soul,  the  voice 
of  Christ  is  indeed  worth  the  hearing;  but  what  think  you  if 
lie  be  wanting  to  hear  your  voice?  "  O  my  dove,  that  art  in  the 
clefts  of  the  rock," — "let  me  hear  thy  voice;  for  sweet  is  thy 
voice,"  Song  ii.  14.  He  defers  sometimes  your  sweet  and  sensible 
hearing  of  his  voice,  till  he  hear  your  voice  ;  let  your  hearts  then 
cr}^  for  his  coming. 

And  since  he  says,  "  Yerily,  verily,  the  hour  is  coming,"  O  wait 

his  hour ;  it  is  a  great  sin  to  limit  the  holy  One  of  Israel  to  your 

time  and  hour :  waiting  gives  glory  to   God's  sovereignty,  who 

comes  when  he  pleases.     It  gives  God  the  glory  of  his  power,  who 

Vol.  II.— 22. 


oo8  THE     HAPPY     HOUR     OF 

works  when  lie  will :  it  gives  him  the  glory  of  his  truth  and  faith- 
fulness, knowing  that  all  things,  even  the  delaying  his  coming, 
will  work  together  for  good,  wliile  we  judge  him  faithful  who  had 
promised. 

You  see  then  what  advantage  it  is  to  our  faith,  that  our  Lord 
Jesus  here  speaks  of  a  future  hour,  the  hour  is  coming.  O  then 
let  us  wait  his  time,  without  limiting  him ;  and  believe  that  he 
that  shall  come,  will  come :  but  he  that  believes'  makes  not  haste. 

He  speaks  of  a  present  hour ;  The  hour  is  coming,  and  NOW  IS, 
when  the  dead  shall  hear,  and  live:  And  now  it  is  the  hour,  says 
Christ.  This  is  a  part  of  the  voice  of  the  Son  of  God  to  us  just 
now :  and  therefore,  though  we  may  not  limit  him  to  our  time,  yet 
when,  by  his  own  word,  he  limits  himself,  as  it  were,  to  this  pre- 
sent hour ;  then  we  may  venture  to  put  him  in  remembrance,  that 
he  hath  limited  himself  to  a  present  hour,  and  gives  us  allowance 
to  take  him  at  his  word,  and  say.  Now,  now,  now,  it  is  the  hour 
wherein  the  dead  shall  hear  the  voice  of  the  Son  of  God,  and  they 
that  hear,  shall  live. 

If  any  be  thinking,  it  is  a  long  time,  even  so  many  hundred  years 
since  Christ  uttered  these  words,  and  said.  Now  is  the  hour ;  and 
therefore,  how  shall  my  faith  view  it  with  respect  to  the  present 
liour  ?  Let  it  be  remembered,  That  as  our  Lord  Jesus  lives  for 
ever :  so  the  word  of  the  Lord  endureth  for  ever :  and  as  he  hath 
said,  Lo,  I  am  with  you  always  to  the  end  of  the  world ;  so,  as  long 
as  time  is  not  swallowed  up  in  eternity,  and  as  long  as  his  hour- 
glass of  time  is  running,  and  his  silver  trumpet  of  the  gospel  blow- 
ing, so  long  you  may  conclude,  that  now  is  the  hour :  yea,  there  is 
not  an  hour  of  this  present  day,  nor  a  moment  of  this  present  hour, 
wherein  you  may  not  warrantably  look  up  to  the  Son  of  God, 
through  the  glass  of  this  word,  and  expect  a  quickening  word  from 
him,  and  a  hearing  of  his  life-giving  voice.  And  now,  while  he  is 
just  saying,  The  blessed  hour  that  was  coming,  is  now  come,  for 
quickening  the  dead ;  it  is  well,  if  any  dead  soul  here  that  knows 
its  dead  state  and  case,  be  taking  the  advantage  that  the  word  of 
the  Lord  is  giving,  and  taking  him  at  his  word,  saying,  Amex  ; 
Lord,  let  this  be  the  hour:  even  so,  come  Lord  Jesus,  come  quickly, 
with  the  living  and  life-giving  word ;  and  blessed  is  he  that  cometh 
in  the  name  of  the  Lord.  Do  your  hearts  say,  Amen",  that  this  be 
the  very  hour  and  moment  of  a  powerful  quickening;  then  we 
hope,  that  now,  shall  it  be  verified  in  deed,  as  well  as  in  word, 
that  the  hour  is  now  come,  "  when  the  dead  shall  hear  the  voice 
of  the  Son  of  God :  and  they  that  hear  shall  live." 


Christ's    quickenixg    voice.  839 

11.  The  second  general  head  proposed,  was,  To  make  some 
application  of  these  particulars.  I  might  apply  all  these  six  par- 
ticulars at  length,  if  time  allowed ;  but  I  only  oiler  a  short  infer- 
ence from  each. 

Hence  see  the  deplorable  case  of  sinners  out  of  Christ,  before 
they  meet  with  him,  and  before  he  meet  with  them,  by  his  quick- 
ening word  :  they  are  just  lying  dead  in  the  grave  of  sin  and  sloth, 
though  naturally  alive ;  and  it  may  be  living  in  pleasure,  yet 
spiritually  dead;  dead  in  sin,  and  dead  in  law.  Many  such 
dead  men  are  among  us.  O  that  the  Spirit  of  God  would  convince 
you  that  you  are  surely  dead !  Yea,  even  the  case  of  believers  is  a 
heavy  case,  while  they  are  not  hearing  and  listening  to  the  voice  of 
their  Lord :  when  he  is  speaking  to  their  hearts  they  are  alive ;  but 
whenever  he  forbears,  and  they  forget  his  quickening  word,  deadness 
seizes  them,  till  he  speaks  again  another  word  of  life,  or  restore 
their  souls,  and  bring  thetn  back  again  from  the  gates  of  death. 

Hence  see  the  marvelous  grace  of  God,  in  providing  a  suitable 
remedy  for  such  dismal  and  desperate  maladies,  as  tliat  of  spiritual 
death,  and  a  sentence  of  eternal  death.  The  God  that  quickens  the 
dead,  and  calls  things  that  are  not  as  though  they  were,  hath  mani- 
fested this  name  of  his,  in  providing  for  us  a  quickening  Head,  a 
living  and  life-giving  Saviour.  He  hath  anointed  and  appointed 
Jesus  his  eternal  Son,  to  give  light  to  whom  he  will.  He  hath 
brought  life  and  immortality  to  light  by  the  gospel ;  opening  a 
fountain  of  living  waters  with  a  free  proclamation.  Whosoever  will, 
let  him  come,  and  take  of  the  waters  of  life  freely.  0  what  a  fit 
match  is  Christ  for  us  !  A  living  and  life-giving  Saviour  for  dead 
sinners,  in  order  to  their  being  quickened  to  a  life  of  grace  here, 
and  glory  hereafter.  But  though  life  be  provided  in  Christ,  the 
Lord  of  life,  yet  we  have  neither  life  nor  power,  nor  will,  to 
come  to  him  for  life,  till  drawing  power  come  from  on  high. 
Therefore, 

Hence  see  where  we  ought  to  go,  or  to  whom  we  ought  to  look, 
for  the  powerful  application  of  that  life  and  salvation  that  is  pro- 
vided in  Christ.  Why,  where  should  we  go,  but  to  him  in  whom 
all  the  treasures  of  life,  as  well  as  ail  the  treasures  of  wisdom  and 
knowledge  are  laid  up?  "To  whom  shall  we  go,"  says  Peter; 
"  Thou  hast  the  words  of  eternal  life  ?"  Even  thou  whose  voice 
can  make  the  dead  to  hear  and  live.  He  only  is  the  powerful 
preacher,  that  preaches  to  the  deaf  and  dead,  and  makes  them  botli 
hear  and  live.  Without  this  quickening  voice  of  the  Son  of  God, 
we  will  be  like  so  many  dead  corpses  and  carcasses  about  a  commu- 


8-iO  THE     HAPPY    HOUR     OF 

nion-table,  incapable  to  eat  and  drink  spiritually  :  let  us  look  to 
him  for  a  quickening  word.  I  have  read  of  the  lioness,  when  her 
young  are  brought  forth  dead,  that  slie  roars  over  them  till  they 
revive.  It  is  true  of  the  Lion  of  the  tribe  of  Judah ;  he  roars  over 
these  that  are  born  dead,  and  awakens  them  to  life.  O  Sirs,  do 
you  believe  that  he  is  able  to  speak  you  to  life  ?  He  that  believ- 
eth  in  me,  thougb  he  were  dead,  yet  shall  he  live.  All  power  in 
heaven  and  in  earth  is  given  unto  him.  His  voice  is  just  a  word 
of  power.    Therefore, 

Hence  see  how  we  are  to  go  to  him  for  life  ;  why,  just  by  hear- 
ing his  voice  with  a  believing  ear.  This  is  the  method  of  the 
application,  hear  his  voice :  you  need  not  go  out  of  your  seats,  he 
is  near  in  this  word  of  his ;  he  is  speaking  to  you.  O  give  him  a 
hearing ;  for  God  requires  you  to  hear  him :  This  is  my  beloved 
Son  in  whom  I  am  well  pleased,  hear  ye  him.  Listen  to  a  voice 
within-  a  voice ;  to  the  voice  of  Christ  within  the  voice  of  the 
minister.  This  hearing  implies  faith  or  belief;  and  it  is  a  suitable 
mean  for  his  quickening  a  dead  soul.  1.  Because  it  is  the  outgoing 
of  the  soul  from  itself  to  what  it  hears.  2.  This  mean  suits  the 
forlorn  case  of  the  dead  man,  that  can  do  nothing  for  his  own  quick- 
ening, but  just  hears  what  the  Lord  will  speak,  and  is  speaking ; 
and  what  the  Lord  will  do,  and  is  doing ;  and  heartily  welcomes 
him  to  come,  and  do  as  he  hath  said.  Hear  what  the  Almighty 
will  say  and  do ;  hear  not  the  minister  only,  but  hear  the  Master  : 
Hear,  and  your  souls  shall  live. 

Hence  see,  what  ground  there  is  to  hope  for  a  quickening  word, 
though  the  disease  be  death  itself,  when  such  assurance  is  given 
out  of  the  mouth  of  Jesus  with  a  double  verily,  and  a  double 
shall  be,  with  a  double  oath  and  a  double  promise;  "Verily, 
verily,  I  say  unto  you,  Tiie  hour  cometh,  and  now  is,  when  the 
dead  shall  hear  the  voice  of  the  Son  of  God :  and  they  that  hear 
shall  live."  The  apostle  Paul  said  in  another  case,  0  death!  where 
is  thy  sting?  So  may  we  say,  in  the  case  of  spiritual  death 
and  deadness,  0  death  !  where  is  thy  power  ?  Art  thou  able  to 
stand  before  the  voice  of  the  Son  of  God  ?  0  dead  soul !  art  thou 
able  to  resist  the  quickening  voice  of  the  Son  of  God  ?  Do  you 
know  who  is  here  speaking  and  promising,  that  the  dead  shall  hear 
and  live  ?  If  thou  knowest  that  it  is  the  voice  of  the  Son  of  God, 
then,  how  art  thou  able  to  with-hold  thy  assent  to  what  he  is  so 
solemnly  affirming  ?  Yea,  but  I  know  not,  say  you,  that  it  is  to 
me  he  is  speaking.  Why,  what  art  thou  ?  Art  thou  truly  dead, 
and  free   among   the  dead,  like  the  slain  that  lie   in   the  grave  ? 


Christ's    quickening    voice.  841 

Then  thou  art  the  man  of  whom  he  speaks,  and  to  whom  he  says, 
"  The  dead  shall  hear :"  behold !  the  Master  calls  you,  O  dead 
man,  dead  woman,  dead  and  hardened  sinner,  who  hath  been  long 
dead,  and  rotting,  and  stinking  in  the  grave  ;  to  you  he  is  saying, 
Lazarus,  come  lorth.  O  poor  soul !  dost  thou  hear  the  voice  of 
the  Son  of  God  ?  Then  thou  shalt  live.  Nay,  but  say  you,  I  do 
not  hear  his  voice ;  I  only  hear  your  voice.  Well,  but  remember 
I  am  speaking  to  you  in  his  name  :  therefore,  his  voice  is 
to  be  heard  within  ours :  the  minister's  voice  alone  will  be 
but  a  killing  voice,  a  deadning  voice ;  but  when  you  will  hear 
Christ's  voice  within  it,  it  will  quicken,  and  beget  you"  to  a  new 
and  living  hope.  And,  0  Sirs !  Is  there  not  a  door  of  hope  you 
see  open  in  his  promise,  "The  dead  shall  hear," — "  and  they  that 
hear  shall  live."  Why,  say  you,  here  is  some  ground  of  hope  ; 
and,  I  think,  I  have  some  hope  of  quickening;  but  I  am  not 
quickened.  Why,  perhaps  there  is  a  mistake  you  are  in;  one  may 
be  quickened  to  a  living  ftiith,  and  to  a  lively  hope,  upon  the 
ground  of  God's  word,  and  yet  think  they  are  not  quickened,  be- 
cause they  want  a  lively  feeling,  and  sensible  fruition  and  enjoy 
nient :  but  as  it  is  matter  of  praise,  if  faith  comes  by  hearing, 
though  feeling  is  not  yet  come ;  and  if  one  be  gotten  to  a  lively 
hope,  though  sensible  fruition  is  not  yet  come :  so,  in  as  far  as 
faith  and  hope  are  quickened,  so  far  as  the  heart  and  soul  are  quick 
ened ;  therefore,  do  not  think  it  a  small  thing,  but  indeed,  a  great 
matter,  if  by  the  assurance  here  given  from  the  voice  of  the  *Son 
of  God,  that  the  dead  shall  hear  and  live,  you  that  was  before  a 
dead  sinner,  and  ready  to  despair  of  life,  be  so  far  quickened  by 
his  word,  as  to  be  begotten  to  the  hope  of  life.  Why,  but  say  you, 
"  Hope  deferred  maketh  the  heart  sick,"  Prov.  xiii.  12:0  when, 
when  may  I  hope  to  be  made  alive  ?  Why, 

And  lastly,  See  here  the  time  set  to  an  hour  ;  "  Verily,  verily, 
I  say  unto  you,  The  hour  is  coming,  and  now  is,  when  the  dead 
shall  hear  the  voice  of  the  Son  of  God :  and  they  that  hear  shall 
live."  Here  is,  (1.)  A  door  of  hope  for  the  future;  the  hour  is 
coming.  (2.)  A  door  of  hope  at  present;  the  hour  is  coming,  and 
now  is :  and  therefore  wait  his  coming  hour,  and  take  his  present 
hour.  1.  Wait  his  coming  hour  ;  for  he  says,  "  The  hour  is  com- 
ing :"  the  Lord  is  a  God  of  Judgment,  and  blessed  are  all  they  that 
wait  for  him.  If  you  do  so,  you  are  so  far  made  to  hear  and  live: 
the  waiting  soul  is  a  living  soul.  2.  Take  his  present  hour ;  for 
he  says.  It  now  is :  then  take  his  hour ;  and  believe  it  is  cume 
while  he  is  speaking  to  you. 


342  THE     HAPPY     HOUR     OF 

Is  not  the  Son  of  Gud  opening  to  you  just  now,  and  to  you  in 
particular,  the  door  of  faith  and  hope,  while  he  is  saying,  Now,  the 
h(jur  is  come  when  the  dead  shall  hear  and  live.  What  are  you  ? 
Are  you  among  the  dead  ?  Is  that  your  name  ?  Are  you  a  dead 
man,  a  dead  woman,  a  poor  dead  creature,  that  neither  men  nor 
angels  can  make  alive  ?  Are  you  deaf  as  well  as  dead,  so  as  you 
cannot  hear  any  other  voice  but  a  man's  voice?  Is  this  your  case? 
Is  this  your  name  that  he  is  telling  you  of?  Then  he  is  speaking 
to  you  by  name.  What  think  you,  is  it  you  that  he  is  pointing 
out,  as  it  were,  and  picking  out  among  all  this  multitude  ?  Is 
it  your  case  that  he  is  speaking  to  ?  Are  your  conscious  to  your- 
self that  the  watchman  hath  found  you  ?  That  the  word  hath 
found  you  out,  and  named  you  ? 

Who  then  but  the  Son  of  God  is  speaking  a  word  to  your  case 
just  now,  when  the  hour  is  come  ? — 0  Sirs,  do  you  hear  the  voice 
of  the  Son  of  God  ?  Then  part  of  his  word  is  here  accomplished, 
now  is  the  hour  when  the  dead  are  hearing  the  voice  of  the  Son 
of  God. 

What !  is  the  Son  of  God  making  you  to  hear,  that  it  is  you  he 
is  speaking  to  just  now  ?  Neither  men  nor  angels  know  what  a 
dead  state  and  case  you  are  into,  nor  can  relieve  you.  But  the 
Son  of  God  is  speaking  here;  "I  who  know  both  the  case  and  cure, 
am  speaking  to  you,  man,  woman ;  what  a  dead  heart  is  that  of 
yours  ?  What  a  dead  sleep  is  that  you  are  into,  that  neither  word 
nor*  rod  hath  been  able  to  awaken  you  ?  But  now,  since  I  am 
speaking  to  your  case,  know,  that  I  who  speak  unto  thee  am  he ; 
I  am  the  resurrection  and  the  life  ;  he  that  believeth  in  me,  though 
he  were  dead,  yet  shall  he  live.  I  am  come  to  give  life,  and  to 
give  it  more  abundantly."  O  tell  me,  do  you  hear  his  voice? 
Then  they  that  hear  shall  live.  Do  you  believe  the  hour  is  now  come, 
when  the  Son  of  God  himself  is  speaking  to  you,  as  a  dead  sinner  ? 
Then  the  hour  is  indeed  come  when  the  dead  shall  hear  and  live : 
Said  I  not  unto  thee,  If  thou  wouldst  believe  thou  shouldst  see  the 
glory  of  God  ?     *     *     * 

Now  is  the  hour  for  acting  faith  upon  the  word  of  life,  when  it 
is  the  dead  hour  of  night ;  when  Christ  in  his  cause  is  crucified, 
when  the  grave-stone  is  laid  upon  his  truth  :  it  is  said,  At  midnight 
there  was  a  cry.  Behold,  the  Bridegroom  cometh. It  is  at  mid- 
night he  comes  in  mercy  as  well  as  in  judgment :  the  midnight 
hour  is  his  quickening  hour ;  the  God  who  commandeth  light  to 
shine  out  of  darkness,  commands  life  to  arise  out  of  death.  If  the 
question  be,  Watchman,  what  of  the  night?     What  hour  is  it? 


Christ's    quickening    voice.  343 

Ob !  is  it  not  the  dead  hour  of  the  night  with  you  ?  Why  then, 
now  is  the  fit  hour  for  faith  and  hope  to  act  upon  this  great  promise 
of  life  from  the  dead.  Man,  woman,  the  Master  calls  you:  though 
you  be  dead,  and  lying  in  your  blood,  he  says  unto  you  Live ;  yea, 
he  says  unto  you  while  lying  in  yoar  blood.  Live.  Though  you  have 
been  lying  dead  in  sin  all  your  days  to  this  very  hour,  yet  behold  now 
is  the  accepted  time,  now  is  the  hour,  the  happy  hour,  on  which  may 
depend  a  happy  eternity;  therefore  listen  to  the  voice  that  speaks 
from  heaven,  0  earth,  earth,  earth!  hear  the  word  of  the  Lord  ;  and 
if,  in  hearing  with  the  outward  ear,  there  ]s  a  stirring  among  the 
dry  bones,  a  shaking,  and  yet  no  breath  in  them,  0  refuse  not  him 
that  speaks  from  he^iven ;  turn  not  away  your  ear,  if  you  be  not  a 
refuser  and  rejecter  of  his  call :  the  work  of  faith  with  power  is  a 
beginning ;  you  cannot  contribute  a  mite  of  help  towards  spiritual 
life  in  you :  but  give  way  to  him,  who  can  do  all  without  your  help ; 
give  way  to  him  while  he  is  yet  speaking  to  you  this  very  hour,  and 
this  hour  it  is  done.  Let  your  heart  say,  Amen  to  his  word,  while 
he  is  saying  with  a  verily,  verily,  the  hour  is  coming,  and 

NOW  IS,  WHEN  THE  DEAD  SHALL  HEAR  THE  VOICE  OF  THE  SoN  OF 
God  ;  AND  THEY  THAT  HEAR  SHALL  LIVE. 

May  the  almighty  Speaker  say  Amen  ;  and  let  all  the  people 
say,  Amen.     To  his  name  be  praise. 


A  PART  OF  THE 

DISCOURSE 

BEFOEE    SERVING    OF    THE    TABLES. 

My  friends,  public  ordinances  are  of  two  sorts,  teaching  ordi 
nances,  and  sealing  ordinances ;  the  word  is  for  teaching,  the  sacra- 
ment we  have  in  view  is  for  sealing :  the  word  is  for  quickening, 
or  giving  life  to  the  dead;  the  sacrament  is  for  nourishing,  or 
maintaining  life  in  the  living.  These  that  remain  dead  in  sin, 
lying  still  in  the  grave  of  their  natural  state,  are  not  capable  to  eat 
and  drink  spiritually  at  the  Lord's  table,  no  more  than  a  dead  corpse, 
set  down  at  a  table,  can  eat  or  drink  naturally.  This  sacramental 
feast,  therefore,  is  only  designed  for  these  that  have  been  made  to 
hear  the  voice  of  the  Son  of  God,  and  live:  they  only  have  life  to  be 
maintained,  and  a  capacity  through  grace,  to  be  fed  with  the  flesh 
and  blood  of  the  Son  of  God;  therefore  this  table  of  the  Lord's,  must 
be  fenced,  etc.  The  dead  are  to  be  debarred,  etc.  These  that  are 
made  alive  by  the  word  to  be  invited,  etc. 


844  THE     TI  A  P  P  y     HOUR     OF 

Let  a  man  examine  himself,  and  so  let  liim  eat :  examine  if  you 
have  been  raised  to  life  by  the  hearing  of  Ciirist's  voice ;  for  tliis 
is  the  mean  by  which  dead  souls  are  raised  to  life. 

If  you  have  been  thus  raised,  then  the  voice  of  Christ  hath  been 
a  wakening  voice  to  you,  making  you  see  your  dead  state,  and  see 
your  sin,  and  guilt,  and  filthiness,  and  folly :  it  hath  made  you  turn 
in,  in  order  to  turn  out ;  to  turn  in  to  yourself,  and  consider  your 
ways;  and  then  turn  out  towards  the  way  of  the  Lord:  I  thought 
upon  my  ways,  and  turned  my  feet  to  thy  testimonies. 

Again,  if  you  have  been  raised  to  life,  by  hearing  the  voice  of 
Christ,  then  his  word  hath  been  a  heart-searching  word ;  it  hatli 
opened  the  door  of  that  sepulchre,  and  let  you  see  into  some  of  the 
dark  chambers  of  death,  and  set  3'our  secret  sins  before  you ;  you 
have  found  "the  word  of  God  is  quick  and  powerful,  and  sharper 
than  any  two  edged  sword,  piercing  even  to  the  dividing  asunder 
of  soul  and  spirit,  and  of  the  joints  and  marrow,  and  is  a  discerner 
of  the  thoughts  and  intents  of  the  heart,"  Heb.  iv.  12. 

Again,  if  you  have  been  raised  to  life,  by  hearing  Christ's  voice, 
then  this  word  hath  been  a  heart-aflfecting,  heart-breaking,  heart- 
melting  word;  it  hath  brought  you  to  that.  Oh!  what  shall  I  do  to 
be  saved!  Alas!  what  have  I  been  doing?  How  have  I  been 
provoking  the  wrath  of  God  against  me?  It  hath  broken  your 
heart  for  sin,  and  from  sin;  your  sin  hath  been  set  before  you,  and 

made  to  lie  heavy  upon  you. The  man-child  of  grace  is  not 

born  without  some  pangs  and  throes. 

Again,  if  you  have  been  thus  raised  to  life,  it  hath  been  an  en- 
lightening* word ;  discovering  this  to  you,  that  though  there  is  no 
help  in  yourself,  yet  God  hath  laid  help  upon  One  that  is  mighty ; 
one  that  is  able  to  save  to  the  uttermost.  This  light  bears  up  the 
soul. 

Again,  it  hath  been  a  heart-opening  word ;  whenever  spiritual 
life  is  begun,  the  heart  is  opened,  the  soul  sees  its  absolute  need  of 
a  Saviour,  and  the  willingness  of  Christ  to  save  and  receive  poor 
sinners.  A  sight  of  Christ  has  been  like  a  key,  to  open  your 
hearts  to  him,  as  the  heart  of  Lydia.  It  hath  been  a  heart- winning, 
and  heart-gaining  word;  a  heart-drawing  voice  is  the  mean  of  rais- 
ing a  dead  soul  to  life,  making  it  to  close  with  him  and  follow  him; 
His  sheep  know  his  voice,  and  follow  him :  they  were  never  made 
alive,  that  were  not  made  to  follow  him. 

Again,  They  are  made  alive  by  his  word,  they  live  by  faith 
upon  him,  and  cannot  live  without  him ;  and  hence,  there  is  such 
breathing  of  the  soul  towards  him,  such  panting  and  longing  after 


CHRIST'S     QUICKENING     VOICE.  345 

bim,  O  wlien  wilt  thou  come  unto  me  ?     Haste,  my  Beloved  ;  be 
thou  like  a  roe,  or  a  young  hart  upon  the  mountains  of  Bother. 

Hence  also  they  follow  the  Lamb  whithersoever  he  goeth. 

Again,  the  voice  of  Christ,  speaking  in  his  word,  will  be  most 
sweet  unto  you  ;  Sweeter  than  the  honey,  and  the  honey-comb: 
why  ?  Because  his  word  is  not  only  the  word  of  truth  that  begets 
his  people  ;  Of  his  own  will  begat  he  us  with  a  word  of  truth  :  but 
also  it  is  a  word  of  life ;  and  so  nourishing  them  up  to  everlasting 
life ;  therefore,  as  new-born-babes  they  desire  the  sincere  milk  of 
the  word,  that  they  may  grow  thereby.  It  is  the  food  they  live 
upon ;  for,  Men  live  not  by  bread  alone,  but  by  every  word  that 
proceedeth  out  of  the  mouth  of  God :  they  embrace  the  promises, 
hugging  them,  as  it  were,  in  their  arms,  as  being  their  treasure  of 
securities  for  heaven  and  eternal  life  in  Christ,  In  whom  all  the 
promises  are  Yea  and  Amen. 

Where  the  soul  is  made  alive,  by  the  voice  of  Christ,  the  word 
lives  a  stamp  and  impress  of  itself;  the  soul  is  cast  into  the  mould 
of  the  word,  Rom.  vi.  17.  It  is  a  voice  that  hath  an  abiding  effi- 
cacy ;  the  soul,  that  is  made  alive  by  the  word  of  Christ,  never 
dies  again.  He  may  fall  into  a  dead  frame,  and  tliink  himself  in  a 
dead  state  again,  but,  as  tlie  word  of  the  Lord  endureth  for  ever, 
so  the  eftect  of  it  remains  for  ever  :  they  can  never  altogether  for- 
get it ;  I  will  never  forget  thy  precepts,  for  by  them  thou  hast 
quickened  me.  The  quickened  soul  can  never  forget  the  word  of 
grace,  or  promise  that  quickened  him  :  he  may  lose  the  sweet  and 
sensible  relish  of  it ;  but  while  he  is  in  his  wits,  he  can  never 
quite  lose  a  dark  remembrance  of  it. 

Is  there  any  soul  here  complaining,  and  sensible  of  deadness, 
and  ready  to  exclude  itself,  because  dead  ?  This  you  ought  not  to 
do ;  for,  there  is  s<::>me  life,  where  there  is  some  sense  of  deadness : 
and  they  that  are  wholly  dead,  have  no  sense  of  it  at  all. 

It  may  be  some  here  have  known  the  time  when  their  souls  were 
quickened  by  the  word  of  Christ ;  but  now  that  liveliness  is  quite 
gone.  O  believer,  why  say  you  it  is  gone,  wlien  this  moment  you 
have  a  living  remembrance  of  it  ?  Do  you  not  remember  how  he 
met  with  you  in  Bethel,  and  there  he  spake  with  you  ? — What  a 
quickening  visit  he  gave,  in  such  and  such  a  place,  with  such  and  such 
a  word  ?  Perhaps  I  no  sooner  mention  this,  than  you  have  a  quick 
and  lively  rememberance  of  it:  why  then,  thou  art  not  quite  dead; 
The  God  of  Bethel  liveth :  and  because  he  lives,  you  shall  live. 
O !  come  and  get  your  life  recovered,  and  nourished  at  his 
table. 


346  THE     HAPPY     HOUR     OF 

What  tliougli  you  liave  no  life,  nor  Jiveliness  at  present ;  yet, 
are  you  content  that  you  have  life  in  your  glorious  Head ;  that 
your  life  is  hid  with  Christ  in  God  ;  that  your  whole  stock  is  in 
his  hand,  and  not  in  yours;  and  that  you  have  his  promise,  his 
word,  his  bond,  though  you  have  nothing  ?  O  Sirs,  come,  come  ; 
for  the  Lord's  sake,  come ;  your  life  is  secure  enough :  a  lively 
faith  in  his  word,  is  better  than  a  lively  frame  in  your  heart. 


THE 

DISCOURSE 

AT  THE   SEEVING   OF   THE    FIRST    TABLE. 

Now,  my  friends,  as  the  word  of  life  hath  been  set  forth  to  you 
as  a  word  to  be  heard  believingly ;  so  the  same  word  is  now  set 
before  you  to  be  handled  and  tasted  sacramentally  :  our  eyes  may 
look  upon,  and  our  hands  may  handle,  the  word  of  life,  while  Jesus 
Christ  is  evidently  set  forth  crucified  among  us.  In  his  death  we 
have  a  fountain  of  life  opened  to  us  :  here  is  the  word  of  life,  the 
bread  of  life,  the  water  of  life ;  and,  may  we  not  add,  the  Spirit  of 
life,  we  hope,  is  here  ?  And  under  his  influence,  and,  according 
to  his  warrant,  we  are  to  administer  to  you  the  symbols  of  his 
broken  body  and  shed  blood. 

Our  blessed  Lord  Jesus  Christ,  in  the  same  night  in  which  he 
was  betrayed,  took  bread  and  having  blessed  it,  etc.  You  that 
have  heard  the  voice  of  the  Son  of  God  to  the  quickening  of  your 
dead  souls,  the  same  bread  of  life  that  you  had  in  the  promise,  you 
have  now  among  your  hands,  in  a  pledge  for  the  confirming  of 
your  faith,  and  for  the  nourishing  of  your  life  :  while  you  take  the 
bread  in  the  hand  of  your  body,  and  eat  it  with  your  mouth  ;  take 
the  word  in  the  hand  of  faith,  and  hide  it  in  your  heart. 

After  the  same  manner  also  he  took  the  cup,  when  he  had  supped, 
saying,  This  cup  is  the  New  Testament  in  my  blood,  etc.  Let  faith 
now  drink,  and  drink  abundantly  of  the  blood  of  the  covenant ; 
and  it  is  a  covenant  whereof  one  great  promise  is,  That  the  dead 
shall  hear  and  live.  This  among  the  rest,  is  a  promise  sealed  with 
the  blood  of  Christ ;  there  are  two  things  in  it  that  relate  to  dead 
sinners.  1.  A  blessed  hearing.  2.  A  blessed  living:  The  dead 
shall  hear,  and  they  that  hear  shall  live. 

The  blessed  hearing,  is  a  hearing  the  voice  of  the  Son  of  God : 
this  voice  is  not  a  passing  sound,  but  a  perpetual  word  ;  The  word 
of  the  Lord  eudureth  for  ever  :  as  it  lasts  for  ever  in  the  fruit  and 


Christ's    quiceening    voice.  347 

effect  of  it ;  so  you  may  be  ever  hearing  aud  rejoicing  in  the  faith 
of  his  word,  saying,  The  Lord  hath  spoken  in  his  holiness,  I  will 
rejoice :  thy  word  was  found  of  me,  and  I  did  eat,  and  it  was  to  me 
the  joy  and  rejoicing  of  my  heart.  Eis  voice  raises  the  dead  ;  and 
therefore  whenever  you  find  deadness  coming  upon  you,  remember 
his  w  ord,  and  it  will  restore  your  soul.  Remember  how  he  spoke 
to  you  while  he  was  yet  in  Galilee  ;  when  you  was  under  the  fig- 
tree,  he  saw  you,  and  spake  with  you  by  his  word  and  Spirit :  and 
though  he  will  see  you  again,  and  speak  with  you  again  ;  yet,  even 
in  the  interval  of  his  visit,  his  word  may  be  your  continual  comfort, 
support,  and  cordial. 

Again,  the  blessed  living  here  promised  ;  They  that  hear  shall 
live.  You  are  not  to  understand  by  it  a  lively  passing  frame  at  a 
time,  nor  a  quickening  gale,  that  is  soon  over  and  gone  :  this  life 
or  living  imports  infinitely  more :  it  imports  everlasting  union  with 
the  living  Head  ;  it  imports  everlasting  righteousness  that  you  have 
in  him,  for  your  having  a  life  of  justification  ;  everlasting  strength 
you  have  in  him,  for  a  life  of  sanctification ;  everlasting  fullness 
that  you  have  in  him,  for  supplying  all  your  needs,  according  to 
his  riches  in  glory,  until  you  come  to  the  full  enjoyment  of  himself 
in  glory.  This  is  the  blessad  living,  for  time  and  eternity,  imported 
in  the  promise.  They  that  hear  shall  live.  They  that  have  a  little 
interest  in  this  world  are  said  to  have  a  living  ;  but,  0  believer, 
tiiat  is  not  worthy  to  be  named,  in  one  day,  with  this  blessed 
living  you  have  in  Christ  and  in  the  promise. 

But,  for  the  confirmation  of  your  faith,  as  there  are  two  things  here 
promised  in  behalf  of  the  dead.  The  dead  shall  hear,  and  they  that 
hear  shall  live ;  so,  besides  the  consideration  of  the  Speaker  and 
Promiser  here,  who  is  the  Son  of  God,  equal  with  the  Father,  so  as 
you  may  be  fully  persuaded,  that  what  he  hath  promised  he  is  able 
to  perform  ;  the  manner  in  which  he  speaks  is  such,  that  you  have 
three  pair  of  strong  pillars  to  build  your  faith  and  hope  upon,  two 
Verilies,  two  Hours,  and  two  Shall  he's  ;  for  there  is  not  a  syllable 
in  that  text  spoken  in  vain. 

The  first  pair  of  pillars  to  build  your  faith  upon,  is  two  Veri- 
LIES ;  Verily,  verily,  I  say  unto  you.  These  two  you  have  to 
secure  you  in  the  blessed  hearing  and  the  blessed  living  here 
promised  to  you.  One  verily  had  been  too  much  condescension, 
for  confirming  this  word,  whose  bare  word  is  enough  to  warrant 
your  faith;  but,  for  more  security  he  solemnly  swears  what  he 
says  ;  Verily,  verily,  I  say  unto  you. 

Another  pair  of  pillars,  is  two  hours  spoken  of,  for  fixing  the 


348  THE     HAPPY     HOUR     OF 

time  wherein  you  mav  expect  these  blessings,  namely,  a  coming 
hour,  and  a  present  hour  ;  The  hour  is  coming,  and  now  is.  There 
is  no  word  of  a  past  hour :  whatever  blessings  you  have  got  out 
of  his  hand,  and  whatever  experience  you  have  of  his  goodness, 
that  is  nothing  to  what  is  a-coming ;  ajid  you  are  to  forget  these 
things  that  are  behind,  and  reach  forward  to  those  things  that  are 
before,  pressing  forward  to  the  mark  for  the  prize  of  the  high 
calling  of  God  in  Christ  Jesus.  But  the  coming  hour  lays  a  foun- 
dation for  a  waiting  faith ;  and  the  present  hour,  a  foundation  for  a 
taking  faith. 

What  better  ground  can  you  have  for  a  waiting  faith  than  this, 
that  Christ  says.  The  hour  is  coming  ?  Though  deadness  of  heart 
and  frame  should  again  seize  you ;  The  hour  is  coming,  when  the 
dead  shall  hear  the  voice  of  the  Son  of  God,  and  live.  More  and 
more  of  this  blessed  hearing  and  living  is  to  be  expected,  as  long 
as  his  "words  lasts,  and  as  long  as  he  himself  liveth  ;  and  behold  his 
word  endureth  for  ever,  and  he  lives  for  ever  and  ever :  therefore, 
■wait  his  hour ;  and  expect  always  more  and  more  a-coming  from 
him  that  says,  The  hour  is  coming. 

Again,  what  better  ground  have  you  for  a  taking  faith,  or  a 
present  applying  faith,  than  his  saying,  The  hour  is  not  only  coming, 
but  that  now  it  is ;  now  when  he  is  speaking  to  you,  and  now 
when  you  are  sitting  at  his  table.  Now  is  the  hour,  the  present 
hour  for  taking  what  he  is  giving ;  take  his  word  for  it,  though 
death  and  deadness  be  in  the  way,  that  the  dead  shall  hear  his 
voice.  Is  it  a  present  hour  of  deadness  and  darkness  with  you  ? 
Why,  but  he  is  saying.  The  hour  is  come,  when  the  dead  shall 
hear  :  take  his  word,  by  hearing  his  voice  and  believing  his  word ; 
Hear,  and  your  souls  shall  live.  Is  it  his  present  hour  of  giving 
you  his  word  ?  Then  it  should  be  your  present  hour  of  taking  his 
word.  The  communicating  hour  is  his  giving  hour,  and  your 
taking  hour  :  you  have  been  taking  the  sign;  and,  I  hope,  you  are 
for  taking  the  thing  signified,  his  word  and  himself;  and  the  life 
and  living  that  he  gives.  As  long  as  he  is  saying,  the  hour  is  now 
come,  you  have  the  warrant  for  the  present  acting  of  faith.  Now, 
is  the  accepted  time :  and  as  long  as  Christ  is  saWng,  Now  is  the 
hour :  there  is  room  for  present  faith,  present  receiving,  present 
application  to  the  throne  for  present  help. 

Another  pair  of  pillars  to  build  upon  is,  two  shalls,  or  SHALL 
be's  in  the  text ;  The  dead  shall  hear,  and  they  that  hear,  shall 
live.  If  God  had  given'  you  but  a  met)/  he,  faith  might  rely  upon 
it,  as  when  he  says,  It  may  be  you  sliall  be  hid  in  the  day  of  his 


chkist's    quickening    voice.  349 

wrath.  It  may  be  God  will  be  gracious  to  the  remnant  of  Joseph. 
His  may  be  is  a  foundation  for  faith  ;  but  when  he  says,  It  "shall 
be,"  and  doubles  it,  there  is  no  room  for  doubting. 

The  two  shalls  here  seem  to  relate  to  two  lives,  or  two  parts  of 
life,  The  dead  shall  hear :  there  is  one  life,  namely,  life  to  hear 
for  the  dead  cannot  hear  till  they  get  life  ;  so  that  it  is  a  promise 
of  the  Spirit  of  life,  putting  life  into  the  dead  soul,  that  it  may  hear 
the  voice  of  the  Son  of  God.  Again,  They  that  hear  shall  live  : 
there  is  another  life ;  namely,  life  to  live  ;  life  to  live  a  spiritual 
life,  and  an  eternal  life.  Though  life  be  given  you,  you  cannot 
live,  unless  the  same  power  maintain  life,  that  at  first  infused  it. 
Here  then  is  hearing  life,  and  living  life  promised ;  life  to  hear, 
and  life  to  live:  and  therefore  there  is  a  shall  be,  for  each 
of  them ;  The  dead  shall  hear,  and  they  that  hear,  shall  live. 

And,  0  believer,  how  great  is  the  goodness  of  God  to  you,  that 
under  these  shall  he's,  in  the  text,  are  comprehended  all  the  sweet 
shall  he's  in  the  covenant  of  promise,  that  you  stand  in  need  of! 
— You  have  a  double  shall  he  for  your  provision  and  support'  in 
the  wilderness  ;  Bread  shall  be  given  thee,  and  thy  water  shall  be 
sure. — You  have  a  shall  be  for  your  protection  in  dangerous  times  , 
The  place  of  your  defence,  shall  be  the  munition  of  rocks. — You 
have  a  shall  be  for  the  Spirit  to  quicken  you  from  time  to  time,  in 
the  way  of  duty,  and  in  case  of  decays  and  deadness  ;  The  water 
I  will  give  you,  shall  be  in  you,  a  well  of  water  springing  up  to 
everlasting  life. — You  have  a  shall  be  for  a  cordial  to  you  when 
you  pass  through  the  valley  of  the  shadow  of  death,  That  death 
shall  be  swallowed  up  in  victory. — You  have  a  shall  be  for  your 
happy  welcome  at  the  day  of  judgment ;  They  shall  be  mine  in  the 
day  when  I  make  up  my  jewels. — And  a  shall  be  for  a  happy  eter- 
nity ;  for  the  word  says.  So  shall  we  be  ever  with  the  Lord. 
— Here  is  good  food  for  the  present,  and  food  for  the  time  to  come. 
Here  is  feeding  for  you  in  evil  days,  in  days  of  error,  corruption, 
defection,  reproaches,  blasphemy,  snares,  temptations,  and  delu- 
sions, and  threatened  desolations.  O  Sirs,  is  it  not  good  to  have 
some  of  God's  shall  he's  to  look  to ;  such  as  that.  Upon  all  the 
glory  there  shall  be  a  defence.  Again,  In  the  mount  of  the  Lord 
it  shall  be  seen,  the  Lord  will  be  found.  And  again,  A  man  shall 
be  a  hiding  place  from  the  wind,  a  covert  from  the  tempest ;  as 
rivers  of  water  in  a  dry  place,  and  as  the  shadow  of  a  great  rock 
in  a  weary  land.  They  shall  have,  as  we  use  to  speak,  the  calm 
side  of  the  bush  whatever  way  the  wind  bloweth,  whatever  airth 
the  storm  beats,  that  live  by  faith  upon  this  man,  this  Emmanuel, 


S50  THE     HAPPY     HOUR     OF 

God-man  :  For  this  man  shall  be  the  peace,  when  the  Assyrian  shall 
come  into  our  land  ;  when  the  bloody  sword,  that  is  drawn  abroad, 
may  pass  over,  and  our  apostate  land  become  a  field  of  blood :  it 
is  safest  resting  in  the  bosom  of  a  promising  God. 


SOME  NOTES  OF  A 

DISCOURSE 

AT     THE     CONCLUSION     OF    THE     SOLEMN 
WORK,    ON    THE    SAME    THEME. 

O  Believer,  when  you  want  sensible  quickenings,  yet  you  may 
live  well  enough,  by  listening  -to  the  voice  of  Christ,  and  giving 
credit  to  what  he  says.  He  is  not  always  the  strongest  believer 
who  hath  most  of  sensible  presence :  weak  faith  may  need  these 
stilts  and  supports,  while  strong  faith  can  stand  without  a  staff, 
and  walk  without  crutches.  Indeed  the  life  of  the  best  saints,  in 
this  world,  is  but  a  falling  and  a  rising ;  but  they  stand  most  firm 
who  stand  by  faith  upon  the  promise  of  life  they  have  in  Christ 
Jesus,  even  when  they  want  the  feeling  of  life,  or  liveliness  :  they 
live  nobly  who  have  even  a  feeling  of  death  in  themselves,  and 
yet  have  a  faith  of  life  in  Christ ;  "  We  had  the  sentence  of  death 
in  ourselves,  that  we  should  not  trust  in  ourselves,  but  in  God 
which  raiseth  the  dead,"  2  Cor.  i.  9.  Many  never  think  they  have 
sensible  joys  and  comforts  :  but  if  that  were  all  their  life  that  they 
have,  what  a  little  short,  transient,  passing  life  is  it  ?  But  they 
that  live  by  faith,  they  live  upon  the  fullness  of  grace  and  life  they 
have  in  Christ,  and  upon  his  word  that  endureth  for  ever.  They 
live  more  upon  what  they  hear,  than  what  they  feel ;  yea,  most 
upon  what  they  hear,  for,  as  faith  comes  by  hearing,  and  hearing 
by  the  word  of  God  ;  so  faith  lives  by  hearing  the  voice  of  the  Sou 
of  God ;  and  therefore  it  lives  in  the  sight  of  death,  and  in  spite 
of  death  :  For  "  the  dead  shall  hear  the  voice  of  the  Son  of  God  : 
and  they  that  hear  shall  live."  Therefore,  when  the  shadows  of 
death  surround  you,  the  shortest  cut  to  a  new  reviving,  is  to  hear 
the  voice  of  Christ,  and  to  listen  to  what  he  says.  That  the  dead 
shall  hear,  and  live.  Look  not  into  yourselves,  or  your  own  heart, 
or  frame,  to  seek  for  life  there ;  that  is  but  a  seeking  the  living 
among  the  dead  ;  it  is  to  seek  life  in  the  house  of  death :  but  listen 
believingly  to  the  voice  of  Christ,  who  says,  I  am  the  resurrection 
and  the  life;  he  that  believeth  in  me,  though  he  were  dead,  yet 
shall  he  live.     He  can  speak  you  to  life  in  a  moment :  therefore, 


Christ's    quickening    voice.  351 

still  remember  who  lie  is  that  speaketh  to  you  from  heaven ;  that 
he  is  the  Son  of  God,  who  hath  all  the  grace  of  God,  the  fullness  of 
God,  the  wisdom  of  God,  the  power  of  God,  and  the  life  of  God. 
This  hearing  of  him,  as  tlie  Son  of  God,  and  the  Sent  of  God,  to  give 
life  to  the  dead,  is  God's  mean  and  ordinance  for  quickening  the 
dead :  the  hope  of  life  is  begotten  in  a  moment  this  way  ;  and,  I 
hope,  some  are  conscious  this  day  that  it  is  so. 

What!  have  you  no  hope,  that  you  who  are  dead  shall  be  made 
alive?  Is  this  such  a  great  matter?  But,  0  Sirs,  you  will  not 
think  so  much  of  that,  if  you  hear  the  voice  of  the  Son  of  God, 
from  heaven,  saying,  I  was  dead,  and  am  alive:  I  the  eternal  Son 
of  God,  co-equal  with  the  Father  and  the  Spirit,  I  borrowed  your 
human  nature,  that  I  might  die  for  your  sins,  that  I  might  be  the 
death  of  living  sins,  and  the  life  of  dead  souls:  "I  am  he  that  liveth, 
and  was  dead;  and,  behold  I  am  alive  for  evermore.  Amen;  and 
have  the  keys  of  hell  and  of  death,"  Kev.  i.  18.  I  have  the  power 
of  the  keys,  to  shut  the  gates  of  death,  and  open  the  gates  of  life: 
therefore,  when  I  am  uttering  my  voice  and  speaking  to  you,  think 
it  not  strange,  that  the  dead  shall  hear  and  live;  therefore,  Hear, 
and  your  souls  shall  live.  Awake  and  sing  you  that  dwell  in  the 
dust  of  death. 

0!  may  we  hope  that  some  ears  have  been  opened  to  hear,  and 
some  hearts  have  been  quickened,  by  hearing  the  voice  of  the  Son 
of  God  this  day?  O  happy  hour,  wherein  this  life-giving  voice  is 
heard ! 

The  voice  of  the  Son  of  God,  in  the  gospel,  is  not  a  killing,  but 
a  quickening  voice;  it  neither  destroys  souls  nor  bodies.    *     ^     ^ 

0  cry  mightily  to  God,  that  the  hour  which  Christ  says  is  com- 
ing, and  now  is,  may  not  pass  over  without  your  hearing  the  voice 
of  the  Son  of  God.  The  hours  of  the  natural  day  are  passing;  and 
so  are  the  hours  of  the  gospel  day.  The  conjunction  of  the  word 
and  Spirit  of  Christ  makes  up  that  blessed  hour,  that  happy  nick 
and  season  of  salvation,  the  time  of  love,  and  the  time  of  life;  There 
is  a  river,  the  streams  whereof  make  glad  the  city  of  God;  this 
river  of  the  water  of  life,  that  proceeds  out  of  the  throne  of  God 
and  of  the  Lamb:  every  thing  liveth,  whithersoever  the  river 
Cometh,  Ezek.  xlvii.  9.  10.  Therefore,  cry  for  the  promised  Spirit, 
the  promised  run  of  that  river;  "I  will  pour  water  upon  him  that 
is  thirsty,  and  floods  upon  the  dry  ground  :"  Isaiah  xliv.  3.  There 
are  signal  periods  of  the  Spirit,  and  happy  seasons  wherein  Christ 
utters  his  almighty  voice  in  the  word.  When  such  a  season 
cometh,  it  is  an  hour  that  is  ever  to  be  remembered ;  it  opens  up 


352  THE     MOUNTING     CHRISTIAN,     OR, 

secrets  that  were  in  God's  bosom  from  eternity,  and  brings  to  light 
the  cabinet  councils  of  heaven ;  Knowing,  brethren  beloved,  your 
election  of  God.  For  our  gospel  came  not  unto  you  in  word  only, 
but  also  in  power,  and  in  the  Holy  Ghost,"  1  Tbess.  i,  4,  5.  This 
is  the  hour  of  spiritual  resurrection ;  a  greater  and  a  more  glorious 
resurrection  than  that  of  your  bodies  at  the  last  day  ;  even  as  much 
greater  as  the  value  of  the  soul  is  above  that  of  the  body ;  and  be- 
cause the  blessedness  of  your  bodily  resurrection  depends  upon  this 
spiritual  resurrection  by  the  voice  of  Christ :  and  terrible  will  the 
voice  of  Christ  be  at  the  resurrection  of  your  bodies,  unless  you 
first  hear  this  vital  voice  of  Christ  quickening  you  to  a  spiritual 
life. — Therefore,  0  cry  to  God,  that  the  gospel  hour  may  not  pass 
over  without  a  quickening  power  coming  along  with  the  word, 
making  it  sink  deep  into  your  heart,  as  well  as  sound  in  your  ear. 
If  a  heart-concern  of  this  sort  were  created  in  you,  it  would  argue 
some  beginnings  of  life  from  the  dead,  and  some  hope  in  Israel 

CONCERNING  YOD". 


SEHMON    XXXIII. 

The    Mounting    Christian; 

or,    the  e  agl  e- winge  d    believer. 

[post    sacramental  sermon.] 

"They  shall  mount  up  ivith  wings  as  eaglesy — IsAiAH  xl.  31. 

We  have  a  remarkable  question  of  the  disciples,  and  answer  of 
our  Lord,  Luke  xvii.  37.  The  question  is,  "Where,  Lord?"  The 
answer  is,  "Wheresoever  the  body  is,  thither  will  the  eagles  be 
gathered  together."  Christ  had  been  speaking  of  days  of  great 
tribulation  a-coming;  and  tlie  meaning  of  the  question  seems  to  be, 
Lord,  where  shall  these  that  fear  thy  name  fly  in  these  days  of 
trouble  and  distress?  Where  shall  we  find  peace  in  the  midst  of 
war?  Where  is  he  who  gives  peace  to  the  world?  Where  is 
Christ  to  be  found,  to  whom  the  believer  shall  fly  like  an  eagle  to 
his  prey?  Faith  needs  not  be  at  a  loss  in  this  inquiry,  "Where 
Lord?"     In  the  womb,  in  the  rags,  in  the  manger?  thither  may 


THE     EAGLE-WINGED     BELIEVER.  353 

we  go  to  see  the  Son  of  God  in  a  low  humbled  state. — "  Where, 
Lord?"  Go  to  the  garden,  and  see  him  suffcring.for  your  sins  the 
wrath  of  his  Father. — "  Where,  Lord  ?"  Fly  to  Mount  Calvary, 
and  see  him  on  the  cross  ;  there  may  the  eagles  gather  together, 
and  behold  him  bleeding,  suifering,  crying,  dying  for  them. — 
Again,  "  Where,  Lord  ?"  From  Calvary  to  heaven,  there  he  is 
now,  and  there  must  the  soul  fly,  and  see  him  crowned  with  glory 
and  honour. — "Where,  Lord?"  Even  at  a  communion-table, 
where  he  is  spiritually  present,  to  be  fed  upon  like  a  carcase,  by 
the  poor,  believing,  greedy,  hungry  eagle. — "  Where,  Lord  ?" 
Wherever  he  be,  the  believing  souls  must  be  at  him ;  if  on  earth, 
no  corner  must  be  unsearched :  if  in  heaven,  distance  must  not 
keep  them  from  him  ;  nay  though  he  be  mounted  up  to  glory,  yet 
they  must  mount  up  after  him,  according  to  his  promise,  "  They 
shall  mount  up  with  wings  as  eagles." 

In  the  four  preceding  verses  we  have  the  prophet, 

1.  Reproving  the  children  of  Israel  for  their  unbelief  and  dis- 
trust of  God,  their  dejection  and  despondency  of  spirit;  "Why  say- 
est  thou,  0  Jacob,  and  speakest,  0  Israel,  My  way  is  hid  from  the 
Lord,  and  my  judgment  is  passed  over  from  my  God,"  verse  27. 
Why  do  you  think  and  speak,  as  if  God  did  not  heed  and  observe 
you,  and  as  if  God  could  not  help  and  save  you,  whatever  be  your 
afflicted  miserable  case  ? 

2.  He  reminds  them  of  what  is  able  to  silence  all  their  fear  and 
distrust,  "  Hast  thou  not  known  ?  hast  thou  not  heard,  that  the 
everlasting  God,  the  Lord,  the  Creator  of  the  ends  of  the  earth, 
fainteth  not,  neither  is  weary?  There  is  no  searching  of  his 
understanding,"  verse  28.  q.  d.  He  is  an  eternal  God;  so  that  there 
is  no  defect,  n©  decay  in  him ;  he  is  an  omnipotent  God,  who 
created  the  ends  of  the  earth,  and  doubtless  is  as  able  to  save  as 
as  he  was  at  first  to  make  the  world.  He  is  of  infinite  wisdom  to 
contrive  your  salvation:  "There  is  no  searching  of  his  understand- 
ing :"  none  can  say,  so  far  God's  wisdom  can  go,  and  no  further ; 
for  when  we  know  not  what  to  do,  he  knows ;  and  he  is  a  God  of 
infinite  power,  he  faints  not,  nor  is  wearied:  he  upholds  the  pillars 
of  heaven  and  earth,  and  is  neither  wearied  nor  toiled  with  it. 

3.  The  prophet  relates  to  them  Qod's  communicative  goodness, 
"  He  giveth  power  to  the  faint ;  and  to  them  that  have  no  might, 
he  increases  strength,"  verse  29.  He  is  not  only  powerful  himself, 
but  he  communicates  power  and  strength  to  these  that  need  the 
same  :  "  He  giveth  power  to  the  faint."  Many  out  of  weakness, 
even  of  body,  are  made  strong,  and  recovered  by  his  providence ; 

Vol.  II.— 23 


354  THE     MOUNTING     CHRISTIAN,     OR, 

and  many  that  are  feeble  iu  Spirit,  unable  for  service  and  suffering^ 
yet  are  strengthened  by  his  grace  with  all  might  in  the  inward 
man ;  and  especially  to  them  that  are  sensible  of  their  weakness, 
he  "  increaseth  strength,"  for  when  they  are  weak  in  themselves, 
they  are  strong  in  the  Lord. 

4.  The  prophet  states  the  difference  betwixt  them  that  trust  in 
themselves,  and  them  that  trust  in  God :  as  for  them  that  trust  in 
themselves,  and  trust  to  their  own  sufficiency,  they  shall  find  their 
strength  to  be  but  weakness  ;  "  even  the  youths  shall  faint  and  be 
weary,  and  the  young  men  shall  utterly  fall,"  verse  30;  the  young 
men  who  are  strong,  and  apt  to  look  upon  themselves  as  stronger 
than  they  are,  and  so  look  not  unto  God  for  his  grace  to  bj  suffi- 
cient for  them,  they  shall  faint  and  fall,  and  be  made  to  see  the 
folly  of  trusting  to  themselves.  But  as  for  them  that  trust  in  the 
Lord,  and  wait  on  him  for  supplies  of  grace.  They  "  shall  renew 
their  strength :  they  shall  mount  up  with  wings  as  eagles ;  they 
shall  run  and  not  be  weary  ;■  and  they  shall  walk,  and  not  faint," 
verse  31. 

Thus  you  see  the  connexion  of  the  words  with  the  preceding  ; 
and  in  them  you  have  three  things,  1,  The  exercise  of  God's  peo- 
ple. 2.  Their  privilege.  They  "  shall  renew  their  strength."  3.. 
The  effect  of  this  privilege,  "  They  shall  mount  up  with  wings  as 
eagles ;  they  shall  run,  and  not  be  weary ;  and  they  shall  walk,  and 
not  faint." 

The  exercise  of  God's  people  ;  they  are  such  as  "  wait  upon  the 
Lord."  Now,  who  are  these  that  wait  upon  God  ?  I  answer,  in 
the  words  of  the  psalmist  David,  Psal.  xxiv.  6,  "  This  is  the  gene- 
ration of  them  that  seek  him,  that  seek  thy  face,  0  Jacob ;"  that 
is,  O  God  of  Jacob.  And  hence  seeking  and  waiting  are  joined 
together  ;  "  The  Lord  is  good  unto  them  that  wait  for  him,  to  the 
soul  that  seeketh  him,"  Lam.  iii.  25.  The  true  waiter  is  a  seeker, 
and  the  true  seeker  is  a  waiter  upon  God.  It  is  a  duty  compre- 
hensive of  the  whole  character  of  the  religious  person.  If  you  be 
truly  seeking  God,  man,  woman,  at  this  ordinance,  then  you  are 
waiting  upon  him. 

But  what  advantage  have  they  that  thus  seek  and  wait  upon 
God  ?  This  is  shewed  us  in  the  second  part  of  the  words,  their 
privilege ;  They  "  shall  renew  their  strength."  Their  strength 
shall  not  only  be  increased,  but  renewed ;  as  there  is  new  occasion, 
they  shall  have  new  supplies,  and  so  "  they  shall  renew  their 
strength  ;"  or,  as  it  is  in  the  Hebrew,  "  They  shall  change  their 
strength,"  as  a  man  changes  his  raiment;  as  their  work  is  changed^ 


THE     EAGLE- WINGED     BELIEVER.  355 

their  strength  shall  be  changed,  whether  it  be  doing  or  suffering 
work ;  they  shall  have  strength  to  labour,  strength  to  wrestle, 
strength  to  resist  temptation,  and  strength  to  bear  burdens;  "They 
shall  renew  their  strength  :"  get  new  strength  for  new  duty.  The 
best  of  God's  children,  if  continuing  long  in  duty,  their  spirits  are 
wasted :  well,  God  will  renew  their  strength,  especially  their  spi- 
ritual strength,  which  is  from  God  himself,  from  whom  is  their 
new  temper  and  disposition,  their  new  nature.  But  what  of  all 
this,  say  you ;  indeed  they  shall  have  much  benefit,  if  you  con- 
sider, 

The  effect  of  this  privilege,  or  how  it  is  made  evident ;  that  is 
evinced  in  tiiree  particulars. 

"  They  shall  mount  up  with  wings  as  eagles."  0  it  is  a  great 
privilege  for  a  believer  to  be  brought,  through  grace,  to  fly;  yea,  not 
only  to  fly  like  a  weak  bird,  but  to  mount  up  like  an  eagle,  the 
strongest  of  flying  birds :  the  weak  believer,  by  waiting  on  God, 
becomes  strong  in  the  Lord,  and  in  the  power  of  his  might.  Grace 
strengthens  the  soul  to  mount  heaven-ward,  and  carries  it  above 
the  world  and  the  things  of  it. 

"  They  shall  run,  and  not  be  weary ;"  that  is,  they  shall  run  in 
the  way  of  God's  commandments  cheerfully^  and  with  alacrity, 
constancy,  and  with  perseverance. 

"  They  shall  walk,  and  not  faint ;"  weak  and  sickly  persons  are 
in  danger  to  faint  and  fail  when  they  walk,  but  "  they  shall  walk, 
and  not  faint."  You  have  a  word.  Gal.  vi.  9,  "Let  us  not  be 
weary  in  well-doing :  for  in  due  season  we  shall  reap,  if  we  faint 
not."  0  says  a  child  of  God,  that  is  endeavouring,  through  grace, 
to  wait  upon  the  Lord,  I  fear  I  never  reap,  because  I  will  soon  be 
faint  and  weary  :  but  here  is  the  promise  you  are  to  take  hold  of. 
You  "  shall  run  and  not  be  weary ;  and  "  shall  walk,  and  not 
faint :"  and  in  this  way  there  is  no  fear  but  you  shall  reap :  grace  is 
promised,  as  well  as  the  reward  of  grace. 

We  have  already  discussed  one  doctrinal  observation  from  these 
words,  viz.  That  as  it  is  the  duty  and  practice  of  God's  people  to 
wait  on  God  ;  so  it  shall  be  their  privilege  to  have  their  strength 
renewed.  But  having  finished  what  we  intended  upon  this 
loctrine,  we  come  now  to  consider  the  second  observation,  namely, 

DocT.  That  believers,  who,  in  waiting  on  the  Lord,  get  their 
strength  renewed,  "  they  shall  mount  up  with  wings  as  eagles." 

The  scripture  is  full  of  parables,  where  spiritual  things  are 
represented  by  natural ;  so  here,  the  believer  is  compared  to  the 
eagle :  the  gospel  of  Christ  is  full  of  them  ;  and  it  may  be  for  these 
two  reasons. 


356  THE    MOUNTING    CHRISTIAN,    OR, 

1.  Because  parables  make  a  lively  impression  on  tbe  minds  of 
auditors,  and  convey  the  truth  to  the  person  before  he  be  aware  : 
some,  who  are  ready  to  forget  the  truth,  will  mind  the  simile ;  and 
so  it  leads  them  back  again  to  the  truth  which  they  had  forgot- 
ten. 

2.  To  teach  us  a  spiritual  and  sacred  use  of  the  creature,  like 
Jacob's  ladder,  the  foot  on  earth,  and  the  top  in  heaven ;  that  by 
these  we  may  ascend  to  heaven,  and  by  the  creature  look  above  the 
creature. 

The  method  we  would  propose,  for  illustrating  this  subject, 
through  divine  assistance,  shall  be  the  following. 

I.  We  will  speak  a  little  of  the  wings  wherewith  they  mount 
up. 

II.  The  things  wherein  they  mount  up.    > 

III.  The  seasons  when  it  is  especially  they  mount  up. 

IV.  The  manner  how  they  mount  up. 

y.  The  reasons  why  they  mount  up.     And, 
VI.  Mal^  some   application  of  the  subject.     And  in  the  whole 
of  these  particulars  study  as  much  brevity  as  possible. 

1.  We  are  to  speak  of  the  wings  wherewith  they  mount  up. 
And  here  I  might  tell  you  the  wings  wherewith  they  are  mounted 
up,  and  the  wings  wherewith  they  do  mount. — The  wings  where 
with  they  are  mounted  up  are  nothing  else  but  the  influence  of  the 
Spirit  of  Christ;  the  enlightening  and  enlivening  influences  thereof: 
they  are,  indeed,  more  passive  than  active  at  first ;  "  And  I,  if  I  be 
lifted  up  from  tlie  earth,  will  draw  all  men  unto  me."  Christ 
being  mounted  up,  lie  makes  all  his  remnant  to  mount  up  after  him: 
and  herein  tl»ey  are  acted  upon  before  they  act;  for,  he  works  in  them 
both  to  will  and  to  do.  They  are  carried  up,  as  it  were,  on  the 
wings  of  the  wind ;  lor  these  influences  of  the  Spirit,  wherewith 
they  are  mounted  up,  are  compared  to  the  wind,  Song  iv.  16, 
"Awake,  O  north  wind;  and  come,  thou  south;  blow  upon  my 
garden,  that  the  spices  thereof  may  flow  out."  Believers  know 
well  enough  what  it  is  to  be  mounted  up  on  the  wings  of  the  Spirit. 
— But  more  particularly,  as  to  the  wings  wherewith  they  do  mount 
up,  they  are  especially  these  two,  viz.  the  wing  of  faith,  and  the 
wing  of  love. 

The  wing  of  faith  they  have,  and  must  have,  who  would  mount 
up  heaven-ward.  Now,  there  is  not  a  feather  in  this  wing,  but  is 
made  in  heaven  ;  "  By  grace  are  ye  saved  through  faith ;  and  that 
not  of  yom-selves  :  it  is  the  gift  of  God,"  Eph.  ii.  8.     Yea,  after  the 


THE     EAGLE- WINGED     BELIEVER.  357 

believer  hath  got  faith,  he  cannot  spread  out  liis  wing  without 
God ;  "  Unto  you  it  is  given  in  the  behalf  of  Christ,  not  only  to 
believe  on  him,  but  also  to  sufter  for  his  sake,"  Phil.  i.  29.  To  you, 
believers,  it  is  given  to  believe ;  not  only  the  habit  of  faith,  is  the 
gift  of  God,  but  the  exercise  of  faith  is  his  gift  also.  Now,  this  is 
one  wing,  and  none  can  mount  up  to  heaven  without  it ;  for  it  is  a 
grace  that  looks  not  at  things  that  are  seen  in  this  world,  but  at 
things  that  are  not  seen;  it  is  "  the  evidence  of  things  not  seen;"  it 
mounts  the  soul  to  heaven  and  heavenly  things,  and  makes  them 
evident. 

There  is  the  wing  of  love,  by  which  the  believer -mounts  up  to 
heaven :  and  this  is  a  wing  made  also  by  God  ;  "  The  love  of  God 
is  shed  abroad  in  our  hearts  by  the  Holy  Ghost,"  Rom.  v.  5.  This 
is  a  wing  then  framed  in  heaven,  a  grace  that  comes  from  the  God 
of  love :  and  therefore  it  flies  up  to  heaven  again  :  the  holy  spark 
of  this  fire  flies  upward.  This  grace  is  of  such  a  mounting  quality, 
that  it  unites  the  soul  of  the  believer  to  Christ,  as  well  as  .aitii. 
As  Jonathan's  soul  was  knit  or  joined  to  the  soul  of  David  by  love; 
so  is  the  soul  of  the  believer  knit  and  glued  to  Christ  by  love : 
and,  0  this  wing  of  love  is  a  strong  wing !  Song  viii.  6,  "  Love 
is  strong  as  death ;"  yea.  stronger  than  death  and  life,  and  princi- 
palities, and  powers  :  "  I  am  persuaded,"  says  the  apostle,  "  that 
neither  death,  nor  life,  nor  angels,  nor  principalities,  nor  powers, 
nor  things  present,  nor  things  to  come,  nor  height,  nor  depth,  nor 
any  other  creature,  shall  be  able  to  separate  us  irom  the  love  of 
God,  which  is  in  Christ  Jesus  our  Lord,"  Eom.  viii.  38,  39.  This 
is  such  a  strong  wing  that  the  fire  cannot  burn :  martyrs  have 
found  that  it  would  abide  the  fire,  when  they  glorified  God  in  the 
fires ;  the  fire  did  not  bui*n  their  love,  no ;  it  mounted  up  to  heaven 
with  the  flame. 

II.  The  second  thing  was.  To  show  the  things  wherein  they 
mount  up.  Here  we  shall  give  you  both  a  negative  and  a  positive 
account  of  them. 

1st.  We  propose  to  give  you  a  negative  account  of  these  things. 

They  do  not  mount  up  in  airy  speculations :  some  mount  up 
only  in  airy  motions  ;  they  have  a  great  deal  of  head-knowledge, 
but  no  heart-love  to  the  truth  :  "  They  received  not  the  love  of  the 
truth,  that  they  might  be  saved  ;"  for  which  cause,  "God  shall  send 
them  strong  delusion,  that  they  should  believe  a  lie,"  2  Thess.  ii. 
10,  11.  The  devil  himself  knows  God  and  Christ;  but  hath  no 
love  to  God  or  Christ  in  his  heart :  there  may  be  much  speculative 
knowledge,  where  there  is  no  saving  grace. 


358  THE     MOUNTING     CHRISTIAN,     OR, 

They  do  not  mount  up  in  sinful  curiosity,  to  pry  into  the  secrets 
of  God ;  "  The  secret  things  belong  unto  tbe  Lord  our  God,  but 
those  things  which  are  revealed  belong  unto  us,"  Deut.  xxix.  29. 
Many  mount  up  too  far  into  the  decrees  of  election  and  repro- 
bation. Oh  !  I  fear  I  am  a  reprobate,  say  some.  Alas  !  Sirs,  be- 
ware of  such  blasphemy  ;  as,  if,  forsooth,  you  were  omniscient,  like 
God  ;  and  as  if  you  had  been  upon  the  privy  council  of  God  from 
eternity,  when  he  marked  down  the  names  of  elect  and  reprobate : 
this  is  a  thing  cannot  be  known.  In  this  side  of  time  you  cannot 
be  sure  you  are  a  reprobate,  as  long  as  you  are  out  of  hell ;  but  I 
can  give  you  assurance,  better  than  the  stability  of  heaven  and 
earth,  that  if  you  truly  repent  of  your  sin,  and  jflee  to  Christ,  the 
only  Saviour,  you  are  no  reprobate ;  "  Let  the  wicked  forsake  his 
way,  and  the  unrighteous  man  his  thoughts ;  and  let  him  return 
unto  the  Lord,  and  he  will  have  mercy  upon  him ;  and  to  our  God, 
for  he  will  abundantly  pardon,"  Isa,  Iv.  7.  But  if  you  will  not 
part  with  sin,  nor  flee  to  Christ,  you  subscribe  your  own  repro- 
bation. Now,  I  say,  the  believer  doth  mount  up  in  sinful  curiosity, 
concerning  the  decree  of  election  and  reprobation ;  but  in  so  far  as 
it  is  revealed  to  him,  to  give  all  diligence  to  make  his  calling  and 
election  sure :  neither  doth  he  pry  curiously  into  the  secrets  of 
God's  providence ;  It  is  not  for  you  to  know  the  times  and  the  sea- 
sons, which  the  Father  hath  put  in  his  own  power.  Some  have 
been  very  rash  in  telling  when  the  day  of  judgment  would  be :  we 
should  not  meddle  with  such  secrets ;  For  of  that  day  and  that  hour 
knoweth  no  man.  Matt.  xxv.  13. 

They  do  not  mount  up  in  self-conceit  and  self-estimation,  as 
some  do,  who  mount  up  in  the  pride  of  their  hearts ;  God  abhors 
the  proud,  and  he  will  cast  them  down,  let  them  mount  up  never  so 
far :  He  "  resisteth  the  proud,  but  giveth  grace  to  the  humble," 

James  iv.  6. Pride  was  the  sin  of  fallen  angels  ;  they  would  be 

as  high  as  God,  viz.  self-dependent :  and  therefore  God  casts  them 
down.  This  was  the  ill  lesson  that  the  devil  taught  our  first 
parents,  "  Ye  'shall  be  as  gods ;"  and  they  were  taken  with  this 
bait  to  their  overthrow  and  ruin;  and  ever  since,  pride  and  self- 
conceit  hath  been  natural  to  their  posterity ;  and  hence  it  is,  so 
much  self  is  mixed  with  all  our  preaching,  praying,  communicating. 
Bat  when  the  believer  mounts,  he  mounts  in  some  measure  above 
self,  and  gets  it  trode  under  his  feet  in  self  abasing,  self-abhorring 
thoughts. 

They  do  not  mount  up  in  fits  and  starts  of  devotion,  in  modes 
and  pangs  of  affection  in  a  transient  way.     Many  professors,  when 


THE     EAGLE-WINGED     BELIEVER.  359 

taey  hear  the  word,  they  seem  to  be  mounted  up  in  joy ;  but  what 
comes  of  it  ?  It  is  but  a  flash,  and  like  a  land-flood.  The  stony- 
ground  hearers  may  receive  the  word  with  joy  ;  but  having  no  root, 
they  wither  and  dwindle  to  nothing,  Luke  viii.  6,  13.  Some,  when 
they  hear  of  Christ's  sufferings,  and  see  him- sacramentally  craci- 
fied,  it  draws  tears  from  their  eyes,  and  they  never  mount  further. 

2dly.  We  come  now  to  give  a  positive  account  of  these  things 
wherein  the  believer  mounts  up.  Believers  "  mount  up  with  wings 
as  eagles,"  in  these  following  things,  or  the  like. 

They  mount  up  in  spiritual- mindedness,  contemplation,  and  holy 
meditation:  Hence  says  David,  "My  meditation  of  him  shall  be 
sweet,"  Psalm  civ.  34.  Having  got  the  Spirit,  they  mind  the  things 
of  the  Spirit ;  "  They  that  are  after  the  flesh,  do  mind  the  things  of 
the  flesh ;  but  they  that  are  after  the  Spirit,  the  things  of  the 
Spirit :"  Rom.  viii.  5.  That  which  is  born  of  the  Spirit,  is  Spirit. 
Their  heart  is  set  and  bent  to  mind  the  great  mystery  of  godliness, 
God  made  manifest  in  the  flesh,  1  Tim.  iii.  16.  And  to  know  the 
height,  and  depth,  and  length,  and  breadth  of  the  love  of  Christ. 
They  do  not  suffer  their  thoughts  to  wander  on  the  mountains  of 
vanity. 

They  mount  up  in  high  designs  and  intentions :  their  ultimate 
design  is  the  glory  of  God,  and  the  enjoyment  of  him,  which,  you 
know,  is  man's  chief  end.  This  is  the  winged  Christian's  end  :  he 
mounts  up  in  this  high  and  holy  end,  and  that  in  all  his  actions ; 
in  his  civil  actions,  as  in  his  buying  and  selling,  travelling,  labour- 
ing ;  and  in  his  sacred  actions ;  as  his  praying,  reading,  hearing, 
communicating;  or,  in  his  relative  actions,  what  he  doth  as  a 
father,  master,  servant,  or  child;  and  in  his  natural  actions. 
Whether  he  eat  or  drink,  or  whatever  he  doth,  he  doth  all  to  the 
glory  of  God,  1  Cor.  x.  31.  At  least  his  short-coming  herein  is 
matter  of  sorrow  and  shame  to  him. 

They  mount  up  in  holy  desires,  saying  with  Job,  0  that  I  knew 
where  I  might  find  him  !  that  I  might  come  even  to  his  seat !  And 
their  desires  are  not  like  the  faint,  languishing  wish  of  the  wicked, 
such  as  Balaam  had ;  no,  no :  their  desires  are  spiritual  and  sincere, 
such  as  these  spoke  of,  Isa.  xxvi.  9,  "  With  my  soul  have  I  desired 
thee  in  the  night ;  yea,  with  my  spirit  within  me  will  I  seek  thee 
early." — Their  desires  are  strong  and  fervent,  none  but  Christ  will 
satisfy  them ;  "  What  wilt  thou  give  me,  seeing  I  go  childless  ?"  said 
Abraham,  Genesis  xv.  2.  So  says  the  soul,  mounting  up  towards 
God,  O  what  what  wilt  thou  give  me,  seeing  I  go  Christless?  It  pants 
after  God,  the  living  God. — Their  desires  are  restricted  to  God,  and 


860  THE     M  0  U  X  T  I  X  G    CHRISTIAN,    OR, 

Christ  alone;  One  thing  have  I  desired  of  the  Lord,  and  that  will 
I  seek  after,  that  I  may  dwell  in  the  house  of  the  Lord,  all  the 
days  of  my  life,  to  behold  the  beauty  of  the  Lord,  and  to  enquire 
in  his  temple.  "  Whom  have  1  in  heaven  but  thee  ?  and  there  is 
none  upon  earth  that  I  desire  beside  thee,"  Psal,  Ixxiii.  25. — Their 
desires  are  dilated  on  a  whole  God,  and  a  whole  Christ ;  "  O  my 
soul,  thou  hast  said  unto  the  Lord,  Thou  art  my  Lord,"  my  God, 
my  King,  Psal,  xvi,  2.  They  will  have  a  whole  God  in  all  his 
essential  perfections,  and  in  all  the  relations  he  stands  in  to  his 
people.  They  will  have  this  God  for  their  God  for  ever  and  ever, 
and  for  their  guide  even  unto  death.  And  they  will  have  a  whole 
Christ;  Christ  for  sanctification,  as  well  as  for  salvation;  yea, 
Clirist  for  their  all  in  all. 

They  mount  up  in  pious  inclinations :  they  have  an  aversion  at 
sin,  at  the  sinful  pleasures  of  this  life ;  yea,  they  abhor  them  with 
Ephraim,  What  have  I  any  more  to  do  with  idols "/  That  is  the 
language  of  the  eagle-like  believer ;  he  hath  a  great  inclination,  a 
strong  bent  of  spirit  after  a  God  in  Christ,  as  the  top  of  his  perfec- 
tion, as  the  very  spring  of  all  his  pleasure,  and  as  the  magazine  oi 
all  his  treasure,  as  the  rest  of  his  soul ;  if  the  devil  and  his  evil 
heart  hath  set  him  at  any  distance  from  God,  his  mind  is  restless 
till  he  return  to  him  again  ;  Eeturn  to  thy  rest,  0  my  soul ;  for 
the  Lord  hath  dealt  bountifully  with  the6.  Psalm  cxvi.  7.  The 
top-swarm,  as  it  were,  of  his  inclination  mounts  up  this  way. 

He  mounts  up  in  heavenly  aft'ections  :  hence  is  that  injunction, 
"Set  your  affections  on  things  above,  and  not  on  thingson  theearth. 
Col.  iii,  2,  He  endeavours  through  grace,  to  have  his  afl'ection 
some  way  corresponding  with  God's  affection,  so  as  to  love  what 
God  loves,  and  hate  what  God  hates ;  yea,  to  love  as  God  loves, 
and  to  hate  as  God  hates.  God  loves  holiness  with  a  strong  and 
great  love;  so  doth  the  believer.  God  hates  sin  with  a  perfect 
hatred;  and  so  dotli  the  believer,  "I  hate  every  false  way."  See 
also.  Psalm  cxxxix.  21,  22. 

Tliey  mount  up  in  gospel-conversation;  so  saith  the  apostle,  "Our 
conversation  is  in  heaven,  from  whence  we  look  for  our  Saviour, 
the  Lord  Jesus  Christ,"  Philip,  iii.  20. 

The  winged  saint  mounts  up  in  a  heavenly  walk :  as  Enoch  and 
Noah  walked  with  God ;  so  doth  the  winged  soul,  whose  strength 
is  renewed ;  he  runs  without  wearying,  and  walks  without  fainting 
on  the  Lord's  way.  His  heavenly  walk  discovers  itself,  1.  In  his 
heavenly  words,  they  are  seasoned  with  salt,  and  edifying.  And, 
2,  In  his  actions,  wherein  he  studies  sobriety,  righteousness,  and 


THE    EAGLE-WIXGEU    BELIEVER.  361 

godliness  in  all  the  duties  of  religion,  prayer,  and  praise.  And, 
8.  In  his  company,  for  he  can  say  with  David,  "  I  am  a  companion 
of  all  them  that  fear  thee,"  Psalm  cxix.  63. 

II.  The  next  thing  was,  The  seasons  when  it  is  that  the  believer, 
whose  strength  is  renewed,  doth  mount  up. 

AVhenever  he  gets  the  new  nature,  and  the  disposition ;  whenever 
he  is  converted,  he  mounts  up  with  wings  as  an  eagle.  It  is  said  of 
Paul,  Acts  ix.  11,  whenever  he  was  converted.  Behold,  he  prayeth; 
think  you  Paul  never  prayed  any  before  that  time  ?  Yea,  many 
a  prayer  had  he  uttered,  no  doubt :  for  he  profited  in  the  Jewish 
religion,  above  many  of  his  equals  in  his  own  nation :  he  had 
learned  to  say  his  prayers  as  well  as  the  best  of  them  ;  but  he 
never  prayed  spiritually  and  acceptably  before;  he  had  never 
mounted  up  to  heaven  in  his  prayer  before:  but  now,  behold  he 
prays;  behold  he  mounts  up,  whenever  he  is  converted. 

He  mounts  up  to  heaven,  all  the  days  of  his  life,  after  his  conver 
sion ;  he  is  still  making  some  progress  heaven-ward ;  whatever 
backsets  he  may  get  by  sin  and  Satan,  now  and  then,  yet  he  gets 
up  again,  and  still  ascends  nearer  and  nearer  heaven;  "Nevertheless, 
I  am  continually  with  thee,"  Psal.  Ixxiii.  23.  Whatever  I  do,  I 
endeavour  still  to  be  upon  the  mount  with  God.  David  would 
have  both  day  and  night  spent  with  God;  The  Lord  will  command 
his  loving.kindness  in  the  day-time,  and  in  the  night  his  song  shall 
be  with  me,  and  my  prayer  unto  the  God  of  my  life,  Psal.  xlii.  8. 
He  went  to  bed,  as  it  were,  with  God  in  his  arms  ;  For  he  remem- 
bered him  upon  his  bed,  and  meditated  on  him  in  the  night- 
watches  ;  and  his  soul  was  satisfied  as  with  marrow  and  fatness ; 
and  when  wakened  out  of  his  sleep  he  found  him  in  his  arms ; 
When  I  awake,  I  am  still  with  thee. 

He  mounts  up,  when  he  gets  a  fresh  gale  and  new  influences  of 
the  Spirit.  The  believer,  at  his  lowest,  is  like  a  ship  wind-bound, 
lying  at  anchor,  but  ready  to  set  sail  whenever  the  wind  is  fair ; 
he  can  but  make  small  progress  with  the  oars  of  diligence,  when 
the  wind  and  tide  is  against  him.  0  Sirs,  if  there  be  any  gale  of 
the  Spirit  blowing  among  you  this  day,  then  mount,  mount, 
mount ;  you  may  make  more  progress  then  in  an  hour,  than  you 
will  do  without  it  in  many  a  year,  yea,  in  a  whole  life-time. 

The  believer  uses  to  mount  up  with  wings  about  a  communion- 
time;  nothing  less  will  serve  him  than  to  come  to  Bethel,  the 
house  of  God;  he  will  go  into  the  chambers  of  presence,  and  never 
rest  till  he  be  at  the  end  of  his  flight.  Where  is  that,  say  you  ? 
Doth  he  mount  to  a  communion-table ;  nay,  he  must  be  farther : 


362  THE     MOUNTING     CHEISTIAN,     OR, 

doth  lie  mount  to  the  to])  of  duties  and  ordinances  ;  nay,  he  must  be 
farther:  doth  iie  mount  to  heaven;  nay,  he  must  be  farther  yet. — 
Strange !  Where  would  he  flee  next !  Indeed,  he  would  flee  into  the 
heart  of  Ohrisir;  Set  me  as  a  seal  upon  thine  heart :  yea,  and  which  is 
more  yet,  he  would  not  only  have  himself  in  Christ's  heart,  but  he 
would  have  Christ  in  his  heart ;  Christ  in  him  the  hope  of  glory. 
And  what  would  he  do  with  him  when  he  hath  got  him  there  ?  O 
then,  saith  he,  He  shall  lie  all  night  between  my  breasts;  if  I  can, 
I  will  keep  him  all  the  night-time  of  this  life,  which  is  but  a  night. 
Till  the  day  of  eternity  break,  and  the  shadows  fly  away. 

The  believer  mounts  up  on  wings  as  an  eagle  at  the  day  of 
death ;  then  he  soars  aloft ;  This  night  thou  shalt  be  with  me  in 
paradise.  It  is  said  of  the  adder,  that  when  she  is  old,  she  goes 
through  som.e  straight  passage,  and  leaves  her  old  skin  in  the  pas- 
sage, and  thereby  renews  her  vigour  and  life.  The  passage  of 
death  is  straight,  and  uneasy  to  the  body,  which,  like  the  adder's 
skin  is  left  in  the  way ;  and  not  without  much  pain  and  difficulty 
to  it :  but  the  soul  passeth  through  without  any  harm ;  and  the 
next  moment  mounts  up  to  her  state  of  immortality  and  happiness : 
then  the  believer  mounts  up  indeed  to  the  general  assembly  and 
church  of  the  first-born,  to  the  innumerable  company  of  angels,  to 
God  the  judge  of  all,  and  to  Jesus  the  Mediator  of  the  new 
covenant;  yea,  then  he  is  mounted  up  a  pillar  in  the  temple  of  his 
God. 

The  believer  will  mount  up  at  the  day  of  judgment  as  with 
eagle's  wings ;  then  will  he  flee  up  to  meet  Christ  in  the  air ; 
"Then  we  which  are  alive  and  remain  shall  be  caught  up  together 
with  them  in  the  clouds,  to  meet  the  Lord  in  the  air,  and  so  shall 

we  ever  be  with  the  Lord,"  1  Thess.  iv.  17. You  see  then  when 

the  believer  mounts  up. 

IV.  The  fourth  thing  is,  To  speak  to  the  manner  how  the 
believer  mounts  up.  He  mounts  up  with  wings  as  an  eagle.  In 
whatever  respect  the  eagle  mounts  up,  the  same  way  doth  the  believer. 

The  eagle  mounts  up  freely  and  naturally :  God  gives  it  a 
mounting  nature :  Doth  the  eagle  mount  up  at  thy  command  ?  says 
the  Lord  to  Job,  chap,  xxxix.  27 ;  nay,  it  is  by  the  instinct  which 
the  Lord  hath  given  it ;  so  that  it  is  natural  to  it.  Thus  the  be- 
liever mounts  up  naturally  after  God  hath  given  him  the  new 
heart ;  it  is  natural  to  him  to  be  mounting  towards  God :  when 
the  hypocrite  mounts,  he  is  forced  up  contrary  to  his  natural  ten- 
dency, as  it  were,  like  a  stone  cast  up  into  the  air ;  it  is  not  natu- 
ral to  it  to  fly  u]3,  but  rather  to  fall  down:  but  the  believer  mounts 
up  naturally  and  freely. 


THE    EAGLE- WINGED    BELIEVER.  363 

The  eagle  mounts  up  liiglilj ;  she  flies  higher  than  other  birds  : 
she  makes  her  nest  on  high,  on  some  inaccessible  rock ;  not  like  the 
ostrich,  that  leaves  her  eggs  in  the  sand,  as  some  leave  their  souls 
here  on  earth :  but  these  spiritual  eagle  believers,  these  heavenly 
birds,  they  fly  high,  even  to  the  Rock  of  ages ;  and  hence  their 
daily  desire  is,  "  Lead  me  to  the  Rock  that  is  higher  than  I." 

The  eagle  mounts  up  strongly,  vehemently,  and  violently  :  it  is 
a  strong  bird,  and  when  it  hath  got  the  prey,  it  flies  with  violence. 
Thus  doth  the  believer  mount  up ;  For  the  kingdom  of  heaven 
suftereth  violence,  and  the  violent  take  it  by  force  With  such 
earnestness  and  intentness  doth  he  mount  up  towards  heaven,  that 
no  difficulty  in  the  way  shall  hinder  him. 

The  eagle  mounts  up  swiftly  and  suddenly  :  this  follows  upon 
the  other  ;  for  its  strength  and  violence  in  flying,  infers  celerity  : 
so  doth  the  believer,  under  the  lively  influences  of  the  Spirit.  O 
how  quick  is  his   motion !     Or  ever  he  is  aware,  his  soul  makes 

him  like  the  chariots  of  Aminadab. It  is  a  speedy  flight,  that 

the  believer  makes  towards  Christ ;  he  mounts  swiftly. 

The  eagle  mounts  up  gradually ;  though  its  flight  be  strong  and 
swift,  yet  it  is  gradual ;  it  comes  not  to  the  utmost  extent  of  its 
motion,  but  by  degrees :  so  the  believer  mounts  gradually ;  he 
goes  "from  strength  to  strength,"  till  he  appear  before  God  in 
Zion,  Psal.  Ixxxiv.  7.  He  flies  still  higher  and  higher ;  and  so 
the  object  of  his  aim  draws  nearer  and  nearer  to  him,  while  he 
comes  to  more  and  more  knowledge  of  God,  and  more  and  more 
communion  with  him,  till  faith  and  hope  land  in  vision  and  frui- 
tion. 

The  eagle  mounts  up  frequently  and  daily  ;  and,  in  respect  of 
its  mounting  disposition,  constantly :  so  it  is  with  the  believer,  he 
is  always  mounting;  he  hath  still  a  mounting  disposition,  and  he 
is  constantly  endeavouring  to  be  actually  mounting.  The  carnal 
professor  never  mounts  up,  but  about  the  time  of  a  communion,  or 
tlie  time  of  some  sore  affliction  or  conviction ;  and  whenever  these 
seasons  are  over,  he  goes  as  fast  down  as  he  went  up  :  but  it  is  the 
believer's  trade  of  life  to  be  mounting  on  week-days,  as  well  as  on 
Sabbath-days ;  and  on  ordinary  Sabbaths,  as  well  as  communion 
Sabbaths. 

V.  The  next  thing  is,  To  shew  the  reasons  why  the  believer, 
who  hath  his  strength  renewed,  mounts  up  on  wings  like  an  eagle. 

Because  he  hath  an  eagle's  nature.  I  said  before,  that  the  be- 
liever mounts  up  naturally ;  why,  because  he  hath  an  eagle's 
nature.     It  is  the  natural  disposition  of  the  eagle  to  fly  upward : 


36-i  THE     MOUXTIXG     CHRISTIAN;     OR, 

SO  the  believer  hatli  a  disposition  to  mount  up  to  God,  he  being  a 
new  creature  ;   "  If  any  man  be  in  Christ,  he  is   a  new  creature," 

2  Cor.  V.  17. This  new  nature  ascends  to  heaven  from  whence 

it  descended ;  the  old  nature  goes  always  downward,  but  the  new 
nature  mounts  upwards.  If  you  want  the  new  nature,  you  want 
the  mounting  disposition. 

He  mounts  up  on  wings  like  an  eagle ;  because  he  hath  an 
eagle's  eye :  so  the  believer,  he  can  see  that  invisible  Sun,  which 
no  natural  eye  can  attain  to:  The  poor  in  spirit,  and  pure  in  heart, 
shall  see  Grod,  Matt.  v.  3,  8.  "  The  natural  man  receiveth  not  the 
things  of  the  Spirit  of  God;  for  they  are  foolishness  unto  him," 
1  Cor.  ii.  14 :  but  the  believer  knowing  the  mind  of  Christ,  sees 
farther  than  the  world ;  he  sees  the  King  in  his  beauty,  and  the 
land  afar  oft'.  When  he  sees  these  things,  he  cannot  but  mount  up 
to  them  ;  He  endures,  "  as  seeing  him  who  is  invisible,"  Heb. 
xi.  27.  He  is  far  sighted  ;  Abraham  rejoiced  to  see  Christ's  day 
afar  off,  and  he  saw  it,  and  was  glad.  This  is  that  blessed  olrject, 
which  every  believing  soul  doth  see,  even  when  he  is  in  this 
world. 

He  mounts  up  on  wings  like  an  eagle ;  because  he  hath  his  nest 
on  high,  like  an  eagle :  no  wonder  then  he  flies  up,  for  his  nest ;  I 
mean,  his  seat,  his  food,  his  treasure,  his  heart,  his  head,  his  all  is 
above. — His  seat  is  above;  the  believing  eagle  cannot  find  himself 
safe  while  here  below  ;  therefore  he  flies  to  the  Rock  of  Ages,  and 
there  he  sits. — His  food  is  above:  Christ  is  his  food;  My  flesh 
is  meat  indeed,  and  my  blood  is  drink  indeed.  Now,  his  food  be- 
ing above ;  Where  the  carcase  is,  thither  will  the  eagles  be  gath- 
ered together. — His  treasure  is  above:  he  hath  an  inheritance 
incorruptible,  undefiled,  and  that  fadeth  not  away,  that  is  reserved 
in  heaven  for  him  ;  and  up  we  muet  to  visit  his  inheritance. — His 
heart  is  above,  where  his  treasure  is ;  yea,  Christ  hath  gotten  his 
heart  a-keeping ;  and  he  must  be  where  his  heart  is. — And,  in  a 
word,»his  head  is  above :  and  must  not  the  members  be  where  the 
head  is  ?  And  must  not  the  stones  of  the  building  be  where  the 
foundation  is?  Christ  is  the  head  corner-stone. — His  all  is  above: 
Christ  is  all  in  all  to  him ;  and  therefore,  mount  he  must ;  for  this 
eaarle  hath  a  rich  nest  above. 

He  mounts  up  with  wings  as  an  eagle,  because  his  strength  is 
renewed,  like  the  eagle's ;  "  Who  satisfieth  thy  mouth  with  good 
things;  so  that  thy  youth  is  renewed  like  the  eagle's,"  Psal.  ciii.  5. 
Therefore,  having  renewed  his  strength,  he  mounts  up  on  wings 
like  the  eagle.     Some  say  the  eagle  is  renewed,  when  it  casts   its 


THE     EAGLE-WINGED     BELIEVER,  365 

old  feathers,  and  gets  new  ones  ;  so  tlie  believer  gets  the  old  feath- 
ers of  corruption  removed,  and  puts  on  the  new  man,  Eph.  iv.  24. 
Others  saj  the  eagle's  youth  is  renewed,  when,  its  stomach  being 
thirsty,  it  drinks  the  blood  of  the  prey ;  and  so  the  believer  gets 
his  strength  renewed,  by  drinking  the  blood  of  Christ  by  faith. 
Eph.  iv.  13,  It  is  in  the  unity  of  the  faith,  that  he  comes  "  unto  a 
perfect  man,  unto  the  measure  of  the  stature  of  the  fullness  of 
Christ."  If  you  have  got  a  drink  of  the  blood  of  Christ  this  day, 
to  be  sure  your  strength  will  be  renewed  ;  and  if  your  strength  be 
renewed,  you  cannot  but  be  mounting  up  on  wings  as  an  eagle. — 
Here  we  might  shew  the  influence  between  the  renewing  of  the 
believer's  strength,  and  his  mounting  up ;  but  this  is  easily  per- 
ceived, especially  by  these  that  knov/  it  experimentally. 

VI.  The  sixth  thing  in  the  general  method,  is  the  application. 
Is  it  so,  That  believers,  who,  in  waiting  on  the  Lord,  have  their 
strength  renewed,  do  mount  upon  wings  as  eagles  ?  Waving 
several  uses  that  might  be  made,  hence, 

1st,  May  we  not  see  ground  to  lament,  that  so  few  are  mounting 
up  as  on  eagle's  wings  at  this  day.     Many  people's  minds  are  no 

ways  with  God ,  God  is  not  in  all  their  thoughts. Some  mount 

up  only  in  vain  thoughts  :  and.  Oh  !  "  How  long  shall  thy  vain 
thoughts  lodge  within  thee?"  Jer.  iv.  14.  Some  spend  their  thoughts 
on  worldly  affairs,  the  profits,  pleasures,  riches,  and  honours  of 
it ;  they  mind  earthly  things.  Some  seem  to  mount,  and  they 
mount  a  little,  but  they  come  down  again ;  like  Herod,  who  heard 
John  gladly,  but  soon  did  he  fall.  Some,  when  they  are  young, 
they  are  very  religious,  but  tlieir  religion  is  easily  rubbed  off 
again ;  They  begin  in  the  Spirit,  and  end  in  the  flesh. — Some 
mount  no  farther  than  restraining  grace,  while  the  Lord  withholds 
them,  as  he  did  Abimelech  from  sinning  against  him  ;  but  they 
want  restraining  grace  ;  they  know  not  what  it  is  to  have  the  love 
of  God  constraining  them.  Many,  instead  of  mounting  in  time  of 
ordinances,  the  devil  and  the  world  run  away  with  their  hearts:  or 
if  they  get  any  kindly  frame  about  a  sacrament,  whenever  they  go 
home,  they  forget  all,  and  give  loose  reins  again  to  their  thoughts 
and  words,  to  their  affections  and  actions. 

2'IIy,  We  may  apply  it  for  examination  and  trial.  Try  whether 
you  be  mounting  Christians  or  not :  to  be  sure,  you  are  mounting 
or  sinking.  You  need  to  try  after  as  well  as  before  you  go  to  the 
Lord's  table.  How  shall  I  know,  say  you,  whether  or  not  I  be 
mounting  up  as  on  eagle's  wings  ?  I  shall  keep  up  the  simile,  and 
give  you  the  following  marks. 


866  THE    MOUXT.XG    CHRISTIAN;    OR, 

If  you  be  mounting  up  on  wings  like  an  eagle,  then  God  hath 

opened  the  iron  cage,  and  set  you  at  liberty. While  a  man  is 

in  a  state  of  nature,  or  in  legal  bondage,  he  is  like  a  bird  in  an 
iron  cage ;  he  cannot  mount,  till  God  come  and  knock  off  his  Jet- 
ters,  and  loose  his  bands,  and  proclaim  liberty  to  the  captives,  and 
the  opening  of  the  prison  doors  to  them  that  are  bound  ;  and  so 
lets  them  out  to  the  free  air,  that  they  may  fly.  If  you  be  a 
mounting  soul,  you  will  know  something  more  or  less  of  this;  you 
have  found  yourself  in  the  iron  cage,  in  the  devil's  claws:  and  you 
have  found  the  Lord  turning  you  from  darkness  to  light,  and  from 
the  power  of  Satan  unto  God ;  at  least,  you  can  say,  in  some  mea- 
sure, Once  I  was  blind,  now  I  see ;  once  I  was  bound,  and  now  I 
am  set  at  liberty. 

If  you  be  mounting  up  on  eagle's  wings,  then  you  will  have 
something  of  an  eagle's  appetite ;  Where  the  carcase  is,  thither 
will  the  eagles  be  gathered  together.  The  eagle,  it  is  said,  doth 
very  greedily  devour  her  prey ;  and  if  you  be  a  true  eagle,  you 
will  eat  greedily  of  the  flesh  and  blood  of  the  Son  of  God.  It  is 
not  a  little  of  this  heavenly  carcase  that  satisfies  the  believing 
eagle ;  he  must  feed  upon  it  greedily,  and  daily ;  yea,  and  live 
upon  it  constantly :  The  life  that  he  lives,  is  by  faith  on  the  Son 
of  God, 

If  you  be  mounting  up  on  eagle's  wings,  then  you  have  got  some- 
thing of  an  eagle's  heart :  the  eagle  is  a  noble  kind  of  creature, 

disdaining  to  prey  upon  mean  birds. We  have  a  common  Latin 

proverb,  Aquila  non  capiat  miiscas,  [that  is.  The  eagle  doth  not 
catch  flies.]  It  preys  only  upon  creatures  worthy  of  it ;  so,  the 
noble  generous  soul  of  the  mounting  believer  will  not  stoop  to 
these  things  that  are  inferior  to  him  or  unworthy  of  him  ;  no  king- 
dom will  please  him  but  the  kingdom  of  heaven ;  no  heritage, 
but  the  heritage  of  Jacob ;  no  rock,  but  the  Rock  of  ages ;  no 
portion,  but  a  portion  in  the  Son  of  Jesse. 

If  you  be  mo  anting  up  on  eagle's  wings,  then  you  will  be  daily 
casting  off  your  old  feathers ;  such  as,  the  old  feather  of  self- 
righteousness  :  you  will  never  allow  yourself  to  mount  up  with 

the  wing  of  your  own  righteousness. You  will  know  that  the 

devil  dipt  old  Adam's  wings;  yea,  that  by  the  fall  he  brake  his 
wings,  and  that  never  one  since  the  fall  could  mount  up  to  heaven 
on  the  wing  of  this  old  covenant-righteousness,  unless  it  was  the 
double  eagle,  if  I  may  so  express  it,  the  God -man  in  two  natures, 
and  one  person,  who  came  to  bring  in  everlasting  righteousness : 
imder  this  great  wing,  do  all  the  little  eagles  flock,  as  the  hen's 


THE    EAGLE-WIXGED    BELIEVER.  867 

chickens  do  under  her  wings,  desiring  to  be  found  in  Christ,  "Not 
having  mine  own  righteousness,  which  is  of  the  law,  but  that 
which  is  through  the  faith  of  Christ,  the  righteousness  which  is  of 
God  by  faith,"  Phil.  iii.  9. — And  as  they  will  be  casting  the  old 
feather  of  their  own  self-righteousness,  so  the  old  feather  of  self- 
conceitt  O  the  mounting  believer  thinks  little  of  himself;  so  little, 
that  he  thinks  nothing  of  himself.  If  nothing  could  be  divided,  he 
is  LESS  than  nothing  in  his  own  sight;  and  il'  nothing  could  be  dis- 
paraged, he  is  WORSE  than  nothing;  he  is  the  least  of  saints,  and 
the  chief  of  sinners,  as  Paul  was  in  his  own  eyes :  he  casts  down 
all  his  attainments,  all  his  enjoyments,  all  his  qualifications,  all  du- 
ties at  Christ's  feet  as  nothing;  that  so  he  may  have  nothing  to  be 
a  weight  to  keep  him  from  mounting  up. — In  a  word,  he  casts  oft 
the  old  feathers  of  sin  and  corruption  daily;  also  enmity,  unbelief, 
hypocrisy,  carnality;  he  seeks  to  have  these  works  of  the  devil 
destroyed  wholly.  It  is  said,  that  there  is  an  antipathy  between 
eagles  and  serpents;  so  there  is  a  continual  antipathy  between  the 
believing  eagle  and  the  old  serpent ;  and  all  the  serpent's  brood  are 
abominable  to  him. 

If  you  be  mounting  up  on  eagle's  wings,  then  you  will  be 
clothed  with  the  sun;  the  sun  will  be  big  in  your  eye.  The 
mounting  eagle  gets  a  view  of  the  sun ;  and  the  higher  it  mounts, 
the  bigger  doth  the  sun  appear.  If  you  be  a  mounting  Christian, 
you  have  got  above  the  clouds  of  darkness  and  unbelief  now  and 
then,  and  got  a  view  of  the  Sun  of  righteousness;  and  he  hath 
been  so  big  in  your  eye,  as  to  darken  the  glory  of  all  created  ob- 
jects; yea,  so  big  in  your  eye,  that  you  have  seen  him  to  be  all  in 
all ;  to  be  the  all  of  the  covenant,  the  all  of  the  sacraments,  the  all 
of  the  gospel :  you  have  seen  him  to  be  all  things,  and  above  all 
things,  and  better  than  all  things:  you  have  seen  him  to  be  heaven 
itself,  yea,  more  than  heaven,  yea,  more  than  ten  thousand  heavens: 
you  have  seen  all  things  to  be  in  him ;  election,  redemption,  justi- 
fication, sanctification,  grace,  glory,  and  all. O  Sirs,  to  you  that 

believe,  he  is  precious,  and  a  pearl  of  great  price. 

If  you  be  mounting  up  on  wings  as  eagles,  you  will  be  clothed 
with  the  sun,  and  you  will  have  the  moon  of  this  world  under 
your  feet.  Rev.  xii,  1.  The  mounting  eagle  being  above  the 
clouds,  sees  the  sun  big  above,  and  the  earth  little  below ;  and  the 
higher  it  mounts,  the  less  will  the  earth  appear.  O  the  mounting 
believer  thinks  little  of  the  world  ;  if  we  were  as  high  as  the  stars, 
we  would  not  see  the  earth ;  the  higher  we  fly  to  heaven,  the  more 
doth  the  nothingness  of  the  earth  appear  to  us.- The  believer 


368  THE     MOUNTING     CHRISTIAN;     OR, 

sometimes  mounts  up  so  high,  that  he  flies  out  of  sight ;  the  world 
is  out  of  sight  of  him,  and  out  of  his  sight  and  mind  also;  when  he 
is  on  the  mount  of  communion  with  God,  glad  would  he  be  that  he 
might  never  come  down  to  the  world  again,  as  Peter  on  the  mount 
of  transfiguration,  It  is  good  for  us  to  be  here. 

3dly.  This  doctrine  may  be  applied  for  exhortation,  wJiich  I 
shall  form  in  a  short  address.  1.  In  a  word  of  terror  to  the  soui 
that  never  mounted.  2.  A  word  of  comfort  to  the  mounting  soul. 
3.  A  word  of  counsel  to  the  hovering  soul. 

A  word  of  terror  to  you  that  never  mounted  up  to  heaven 
towards  Christ.  Alas  !  what  shall  we  say  to  you  ?  You  are  not 
like  eagles,  but  like  filthy  black  ravens,  that  do  not  mount  heaven- 
ward, nor  look  upon  the  sun,  but  wander  to  and  fro  upon  the  earth, 
as  Noah's  raven  did,  and  fed  upon  dung-hills  and  forbidden  things ; 
you  cannot  fly  to  heaven,  but  flutter  upon  the  earth :  but  if  you  do 
not  mount  up  to  heaven,  the  curse  of  God  will  come  upon  you ;  all 
the  curses  mentioned,  Deut.  xxvi.  15, — 20;  You  will  be  cursed  in 
your  basket,  and  in  your  store ;  cursed  in  your  outgoings  and  in- 
comings. The  curse  of  God  will  be  in  your  house,  Prov.  iii.  33, 
"  The  curse  of  the  Lord  is  in  the  house  of  the  wicked ;"  that  is, 
the  man  that  doth  not  mount  up  to  Christ  by  faith,  nor  mount  up 
in  the  ways  of  God.  The  curse  of  God  will  be  in  your  prayers 
and  duties ;  The  sacrifice  of  the  wicked  is  an  abomination  to  God : 
your  sacrifice  will  be  cursed  to  you :  the  word  you  hear  will  be  a 
curse  to  you,  it  will  be  a  savour  and  seal  of  deatl],  and  not  of  life 
to  you,  2  Cor.  ii.  16.  The  sacrament  of  the  Lord's  supper  will  be 
cursed  to  you;  for  there  you  eat  and  drink  damnation  to  youiself. 
If  you  never  mounted  by  faith,  and  yet  went  to  a  communion- 
table, you  have  been  eating  and  drinking  God's  curse,  which  you 
will  never  vomit  up  again,  unless  you  mount  up  to  Christ  with  the 
wing  of  faith.  What  shall  I  say  ?  If  you  do  not  mount,  Christ 
himself  will  be  cursed  to  you ;  We  preach  Christ  crucified,  to  the 
Jews  a  stumbling-block,  and  to  the  Greeks  foolishness.  If  you  do 
not  mount,  you  will  stumble  into  hell ;  and  Christ  himself  will  be 
a  stumbling-block  over  which  you  will  fall  and  break  your  neck, 
and  perish  forever.  O  then,  do  not  tempt  Christ  by  lying  still  in 
your  sin  and  unbelief,  when  you  should  be  mounting.  See  a  re- 
markable word,  1  Cor.  x.  9,  "Neither  let  us  tempt  Christ,  as  some 
of  them  also  tempted,  and  were  destroj^ed  of  serpents."  If  you  do 
mount,  with  the  eye  of  faith,  towards  Christ,  the  mystical  brazen 
serpent,  you  will  be  destroyed  with  worse  serpents  than  the  Israel- 
ites were :  he  will  let  loose  the  old  serpent  the  devil ;  he  will  let 


THE     EAGLE- WINGED     BELIEVER,  369 

loose  the  young  serpent,  your  conscience,  upon  you,  and  both  these 
will  tear  you  to  pieces  to  all  eternity;  besides,  the  fiery  serpent  of 
God's  everlasting  vengeance :  if  you  do  not  mount,  God  will  cast 
you  down  into  the  dungeon  of  hell,  to  live  among  all  these  ser- 
pents, as  long  as  God  lives.  Think  not  these  to  be  words  of  course, 
man,  woman ;  I  am  not  jesting  with  you ;  nay,  I  declare  to  you  in 
the  name  of  the  everlasting  God,  that  if  you  do  not  mount  up  to 
Christ,  you  shall  go  down  to  hell  with  the  devil ;  Matt,  xxv,  30. 
The  unprofitable  servant  shall  be  cast  "into  outer  darkness,  there 
shall  be  weeping  and  gnashing  of  teeth,"  Rev.  xiv,  11,  "They 
have  no  rest,"  Consider  this,  all  ye  that  forget  God,  and  forget  to 
mount  up  to  him. 

A  word  of  comfort  to  the  mounting  soul — Are  you  a  mounting 
eagle  ?  Then  you  should  be  blessed  in  your  outgoing  and  incom- 
ing ;  God's  blessing  will  be  in  your  house ;  For  he  blesseth  the 
habitation  of  the  just :  you  will  be  blessed  in  your  prayers  and 
duties  :  For  the  prayer  of  the  upright  is  his  delight :  the  word  will 
be  blessed  to  you ;  it  will  be  a  river  of  life  to  comfort  you,  poor 
believing  eagle,  when  you  droop  your  wings  :  the  sacraments  are 
blessed  to  you ;  the  communion-table  is  a  foretaste  of  the  fruit  of  the 
vine,  which  you  shall  drink  forever  new  in  your  Father's  kingdom, 
where  you  shall  be  forever  with  the  Lord :  you  are  happier  than 
the  tongues  of  men  and  angels  can  tell, — And  as  the  mounting  soul 
is  blessed,  so  he  is  safe  :  as  long  as  he  is  mounting,  he  is  out  of  the 
reach  of  this  world's  misery;  safe  against  death  itself;  yea,  safe 
against  the  wrath  of  God  ;  you  are  above  all  this,  for  you  are 
mounted  up  to  the  love  of  God,  and  that  is  above  his  wrath,  0 
believer,  if  you  be  mounting,  keep  up  your  head,  and  be  always 
mounting,  till  you  come  to  the  throne  of  God,  and  of  the  Lamb. 
0  mount,  mount,  mount,  till  you  come  to  heaven,  to  the  top  of  the 
tree  of  life,  where  the  birds  of  paradise  shall  sing.  Hallelujah,  to 
him  that  sits  upon  the  throne,  and  to  the  Lamb  for  ever  and  ever. 
The  eagle  is  never  in  danger,  but  when  she  is  on  earth  :  we  are 
never  in  danger  when  we  are  in  Christ,  but  till  we  fly  down  to 
the  earth ;  therefore,  seeing  God  hath  renewed  your  strength  to 
mount  up  as  on  eagle's  wings,  0  soar  aloft ;  look  down  with  a 
generous  disdain  upon  the  world,  and  the  vanities  thereof,  and  keep 
your  heart  up  in  heaven. 

A  word  of  counsel  to  tbe  hovering  soul.  Perhaps  there  are  some 
hovering  sinners,  and  some  hovering  saints  here. 

As  for  hovering  sinners  that  never  yet  mounted,  they  have  some 
Vol.  II.— 24 


370  THE     M  0  U  X  T  I  N  G     CHRISTIAN;     OR, 

thoughts  of  mounting  ;  but  some  objections  come  in  their  way,  and 
they  are  in  a  hover. 

Object.  "Oh!"  say  you,  "you  are  desiring  us  to  go  about  a 
duty  we  are  not  able  to  do ;  alas  !  I  am  a  poor  thing,  not  able  to 
fly  up  to  heaven ;  how  is  that  possible  to  me  that  want  the  wing 
of  faith  and  love  ?" 

Answ.  Up,  you  must  go,  or  else  go  down  to  the  bottomless  pit: 
God  commands  you  to  mount ;  and  if  you  be  not  able,  consider 
whence  your  inability  flows  ;  the  fall  breaks  your  wings ;  For 
God  made  man  upright,  but  he  found  out  many  inventions : 
thou  hast  disabled  thyself  in  Adam,  therefore  God  may  condemn 
thee. 

The  reason  why  you  do  not  mount  up,  is,  because  you  are  wilful ; 

"  Ye  will  not  come  to  me  that  ye  might  have  life,"  John  v.  40 

Your  weakness  flows  from  your  wilfulness :  if  the  weakness  of 
your  will  were  taken  away,  then  you  would  mount  up  with 
ease. 

Do  what  you  can  to  fly  up  ;  if  you  cannot  fly,  endeavour  to  run 
without  wearying ;  if  you  cannot  run,  endeavour  to  walk  without 
fainting  :  if  you  cannot  walk  because  of  your  broken  leg,  then  will 
you  creep  to  the  physician  with  it,  and  hold  out  the  broken  leg,  the 
withered  arm  to  him  ;  if  you  cannot  creep,  will  you  cry  to  him  ; 
Re  hath  not  said  to  the  seed  of  Jacob,  seek  ye  me  in  vain  :  if  you 
cannot  cry,  will  ye  look  to  him  ;  "  Look  unto  me  and  be  ye  saved, 
all  the  ends  of  the  earth  :"  if  you  cannot  look  to  him,  will  you  long 
for  him ;  for.  He  satisfies  the  longing  soul :  sigh,  and  sob,  and 
groan  after  him.  And,  if  after  all,  you  think  you  can  do  nothing, 
because  of  your  absolute  weakness ;  then,  0  will  you  wait  on  the 
Lord,  and  you  shall  renew  your  strength  ;  wait  on  him  in  the  use 
of  means  ;  lie  at  the  pool,  and  you  cannot  tell  how  soon  you  shall 
get  strength  to  mount :  Wait,  I  say,  on  the  Lord. 

Object.  "Alas!"  say  some,  "my  mounting  time  is  gone;  my  day  of 
grace  is  past ;  I  have  been  a  long  hearer  of  the  gospel,  and  many  a 
call  have  I  slighted ;  I  fear  Christ  will  never  take  pains  on  me,  to 
make  me  mount  up  to  heaven." 

Axsw.  To  you  I  would  say,  1.  0  how  dare  you  meddle  with 
God's  decree  ?  I  said  something  to  this  already  ;  mind  this  is  a 
stratagem  of  Satan,  to  keep  you  from  coming  to  Christ.  I  have 
read  that  the  devil  said  once  to  a  man,  "  You  need  not  serve  God 
any  more,  for  you  will  not  win  to  heaven."  The  man  was 
troubled  at  this  :  but  what  was  his  answer  ?  "  If  I  cannot  win  to 
God  in  heaven,  I  shall  have  as  much  of  God  as  I  can  on  earth." 


THE      EAGLE-WIXGED     BELIEVER.  371 

O  man,  3'-ou  will  cheat  the  devil  eft'ectually,  if  you  tell  him  in 
earnest,  I  will  take  all  of  God  that  I  can  now,  though  I  should 
never  get  any  more  of  him. 

Are  you  not  waiting  on  God  in  ordinances  :  and  sorrowing  at 
your  heart,  that  you  have  sinned  so  much,  and  slighted  Christ  so 
long !  Then  your  day  of  grace  is  not  passed,  it  is  yet  time  to 
mount.  Now  is  the  accepted  time,  now  is  the  day  of  salvation ; 
and  it  is,  perhaps,  now  or  never,  0  young  sinner,  old  sinner,  your 
mounting  time  may  be  gone  before  you  get  another  call.  Death 
will  dismount  you  from  these  high  privileges  in  a  little,  and  then 
you  shall  never  mount  again  ;  but  sink,  sink,  sink  for  ever  in  fire 
and  brimstone. 

There  may  be  some  hovering  saints  here,  who  know  what  it  is 
to  have  mounted  some  time  a  day,  but  now  they  are  fallen  down 
again ;  gladly  would  they  mount,  but  mady  things  hinder  them 
from  mounting.  » 

Object.  1.  "Alas!"  say  some,  "the  woeful  world  keeps  me 
from  mounting ;  the  losses,  and  crosses,  and  temptations  of  the 
world  are  a  clog;  whenever  I  go  home,  I  will  meet  with 
something  that  will  draw  me  down  by  the  heels  again,  as  it 
were." 

Answ.  O  believer,  be  not  discouraged,  but  set  a  stout  heart  to 
a  steep  mountain :  oppose  the  love  of  the  world  as  much  as  you 
can ;  and  see  vanity  written  on  its  forehead :  you  know  that 
communion  with  God  is  better  than  all  the  enjoyments  of  this  life ; 
cast  off'  these  things  that  trouble  and  afford  vexation  to  you,  0  let 
not  the  world  get  into  your  heart ;  if  the  world  mount  up  in  your 
heart,  it  will  indeed  draw  you  down,  that  you  shall  not  mount  up 
to  heaven.  Beware  of  your  graceless  friends,  their  carnal  walk  and 
conversation  may  rob  you  of  all  your  spirituality  in  half  an  hour, 
and  spoil  a  good  communion  in  two  minutes.  O  Sirs,  be  as  little 
in  their  company  as  you  can  ;  and  when  you  are  obliged  to  be  with 
them,  yet  let  your  heart  be  always  mounting,  and  giving  a  stolen 
look  to  Christ. — But,  perhaps,  there  are  other  things  in  the  world 
also  that  keep  you  from  mounting,  and  keep  you  down  with  dis- 
couragement :  you  see  things  going  all  wrong  in  the  church,  griev- 
ances lying  heavy  upon  us  ;  zeal  decaying,  and  iniquity  abound- 
ing; and  tlie  like.  O  how  can  I  get  mounted  up  under  such  dis- 
couragements. As  to  all  which,  I  shall  only  say,  you  have  the 
more  need  to  mount  up  to  heaven,  that  you  see  things  so  far  wrong 
here  below. 

Object.     2.  "But,  oh  I"  say  you,  "  there  is  another  thing  that 


372  THE    MOUNTING    CHRISTIAN;    OR, 

hinders  me  from  mounting ;  I  have  a  STONE  in  my  heart  that 
bears  me  down  ;  the  dead  weight  of  corruption  that  draws  me 
downward ;  how  can  I  mount  with  such  a  rock  on  my  back,  such 
a  heavy  stony  heart  in  my  breast." 

Answ.  O  believer,  that  art  groaning  under  the  sense  of  your 
heart-evils,  will  you  go  to  God  with  your  stony  heart ;  none  can 
cure  the  spiritual  gravel  but  God  himself;  he  can  cut  the  stone  out 
of  the  hard-hearted  sinner,  and  he  hath  promised  to  do  it,  Ezek. 
xxxvi.  26.     "I  will  take  away  the  stony  heart  out  of  your  flesh." 

0  Sirs,  go  and  tell  him,  that  it  bears  you  down  when  you  would 
mount  up  to  heaven,  and  seek  to  have  the  stony  heart  softened  in 
the  blood  of  Christ ;  for  Christ's  blood  is  a  heart-softening  blood ; 
Look  to  him  whom  you  have  pierced  and  mourn :  if  you  but 
mount  up  with  your  eye  to  him,  it  will  melt  your  stony  heart ;  and 
then  the  melted  heart  Vill  be  a  mounting  heart.  Alas  !  say  you,  I 
have  a  worm  at  my  heart.  Iniquity  prevails  against  me,  and  this  is 
a  heavy  thing  that  bears  me  down,  sorely,  down ;  and,  I  think,  it 
will  bear  me  down  to  hell :  mine  iniquities  are  a  burden;  they 
sink  me  down,  terribly,  down  into  the  mire.     But  what  shall  I  do, 

1  will  never  win  up,  I  think,  from  under  this  burden ;  Poor  soul, 
cast  your  burden  upon  Christ ;  God  laid  on  him  the  iniquity  of  us 
all.  Cast  thy  burden  on  the  Lord,  and  he  will  sustain  thee.  Doth 
the  guilt  of  sin  burden  you  ?  Look  to  him  who  is  made  of  God  to 
you  righteousness.  Doth  the  power  of  sin  burden  you  ?  Look  to 
him  who  is  made  of  God  to  you  sanctification.  Come  unto  me,  all 
ye  that  labour,  and  are  heavy  laden,  and  I  will  give  you  rest. 

Object.  3.  "  Oh  I"  say  some,  "  there  is  another  thing  that 
hinders  me  from  mounting  up ;  the  devil  steps  in  between  me 
and  heaven,  between  Christ  and  me,  and  so  I  cannot  get  mounted ; 
he  assaults  me  soro  witli  many  sad  tem]3tations,  he  scars  me  from 
duty,  and  tempts  me  to  sin." 

Answ.  Poor  believer,  be  comforted ;  it  seems  you  are  not  on 
Satan's  side ;  it  seems  you  are  come  out  of  his  camp ;  and  there- 
fore he  assaults  you  so  sore:  meantime,  O  endeavour  to  mount  up 
notwithstanding  of  all  temptations;  for,  within  a  little,  God  "shall 
bruise  Satan  under  you  feet,"  Eom.  xvi.  20.  The  believing  eagle 
shall  get  day  about  with  the  devil,  and  tread  upon  this  old  serpent. 
Again,  tell  me,  hast  thou  not  wings  to  fight  against  the  devil,  as 
they  say  the  eagle  doth  ?  when  any  come  to  take  her  young,  then 
she  fights  with  her  wings.  So  do  you  fight  with  the  wing  of  faith, 
that  is  the  shield  that  quenches  the  fiery  darts  of  the  devil.  The 
devil's  darts  cannot  pierce  the  believer's  wing  of  faith.     Fight  with 


THE    EAGLE-WINGED    BELIEVER.  373 

the  wing  of  love ;  love  is  a  strong  wing,  like  coals  of  fire,  it  hath 
a  most  vehement  flame ;  this  fire  of  love  will  burn  the  devil's  darts 
that  he  throws  at  you  ;  the  love  of  Christ  will  constrain  you  to  re- 
sist him  boldly,  "  But,  alas !"  say  you,  "  for  all  that,  I  cannot 
fight ;  my  faith  is  feeble,  and  my  love  is  faint !"  Then  I  only  say 
to  you,  0  poor  soul,  go  to  Christ ;  Christ  is  like  the  old  eagle  that 
helps  the  young  ones ;  yea,  Christ  takes  the  young  eagles  on  his 
wing,  Deut.  xxxii.  11,  12,  "As  an  eagle  stirreth  up  her  nest, 
fluttereth  over  her  young,  spreadeth  abroad  her  wings,  taketh 
them,  beareth  them  on  her  wings :  so  the  Lord  alone  did  lead  him, 
and  there  was  no  strange  god  with  him."  Exodus  xix.  4,  "I  bare 
you  on  eagles'  wings,  and  brought  you  unto  myself."  Christ  will 
carry  you  on  his  wings ;  and  for  your  encouragement,  know  that 
he  hath  fought  with  the  devil  already,  and  overcome  him,  he  hath 
overcome  principalities  and  powers ;  yea,  by  death  he  hath  de- 
stroyed him  that  had  the  power  of  death,  that  is,  the  devil. 

Object.  4.  And  lastly,  "  Alas !"  say  you,  "  there  is  another 
thing  yet  that  hinders  me  from  mounting;  I  would  not  think  much 
of  the  common  enemies  of  my  salvation,  sin,  Satan,  and  the 
world ;  I  know  they  will  do  their  utmost  to  keep  me  out  of  hea- 
ven :  but,  oh !  God  himself  is  pressing  me  down,  and  that  is  sad- 
dest of  all,  he  doth  not  give  the  wonted  communication  of  his 
grace,  nor  strength  to  mount :  though  I  had  habitual  grace  that 
will  not  do,  I  must  have  auxiliary  grace." 

Answ.  It  may  be,  when  you  got  additional  grace  at  the  last 
communion,  you  have  sinned  it  away  ;  and  no  wonder,  when 
you  turn  the  grace  of  God  into  wantonness,  that  the  Lord  make 
you  go  empty-handed. — But  again,  he  may  do  this  to  let  you  see, 
that  habitual  grace  is  not  sufficient,  in  order  to  your  mounting  up 
to  heaven,  without  actual  grace ;  It  is  not  in  him  that  willeth,  nor 
in  him  that  runneth,  but  in  God  that  sheweth  mercy. — However, 
know  that  God  is  a  sovereign  God,  and  he  will  let  you  know  that 
he  is  so,  by  giving  you  new  supplies  of  grace,  and  withdrawing 
them  again  when  he  pleases ;  but  wait  on  him,  and  you  shall  re- 
new your  strength. 

Object.  "But,  oh !  how  can  I  mount,  when  he  not  only  denies 
his  grace,  but  hides  his  face  from  me?  The  eagle  mounts  towards 
the  body  of  the  sun,  but  my  sun  is  covered  with  a  cloud,  and  I  go 
mourning  without  the  Sun.  A  day  bird  cannot  fly  in  the  night ; 
and,  alas !  how  should  I  mount  in  the  dark  night  of  desertion  ?" 

Answ.  It  may  be  you  have  hid  your  face  from  God,  and  that 
makes   hirn   hide  his  face  from  you ;  you  have  sinned  away  his 


374:  THE     MOUXTIXG     CHRISTIAN. 

presenc3,  by  turning  awaj  from  his  presence;  or,  perhaps,  God 
doth  this  for  the  trial  of  your  fliith,  love,  and  patience.  However 
it  be,  you  must  exercise  your  wings  of  faith  and  love,  and  mount 
up  notwithstanding  that  you  be  in  the  dark ;  Who  is  among  you 
that  feareth  the  Lord,  that  obeyeth  the  voice  of  his  servant,  that 
walketh  in  darkness,  and  hath  no  light?  Let  him  trust  in  the 
name  of  the  Lord,  and  stay  himself  upon  his  God,"  Isaiah  1.  10. 
The  spouse  was  busy  even  when  Christ  was  gone,  "Saw  ye  him 
whom  my  soul  loveth  ?" 

Object.  "  Oh  !  but  how  can  I  mount,  when  he  is  not  only  an 
absent,  but  an  angry  God ;  I  see  nothing  but  surly  looks  in  his 
countenance ;  and  he  is  shooting  arrows  against  me ;  yea,  his  ar- 
rows stick  fast  in  me,  and  his  hand  presses  me  sore ;  when  I  mount 
up  he  shoots  me  down  with  his  arrows ;  For  the  arrows  of  the 
Almighty  are  within  me:  and  when  my  wings  are  wounded,  down 
I  fall." 

Answ.  God  may  do  so  to  humble  you ;  you  must  be  humbled  ; 
and  the  more  humble  and  low  you  are,  the  higher  you  shall  be  ad- 
vanced, and  mount  up  the  higher  after  your  humiliation :  never 
was  the  believer  highest  than  after  he  was  lowest,  James  iv,  10, 
'Humble  yourselves  in  the  sight  of  the  Lord,  and  he  shall  lift  you 
up;"  and  remember  how  you  may  meet  with  barbed  arrows, 
poisoned  arrows  of  God's  anger,  and  yet  all  in  love :  In  a  little 
wrath  have  I  hid  myself  from  thee  for  a  moment ;  but  with  ever- 
lasting kindness  will  I  have  mercy  upon  thee.  Isaiah  liv.  10, 
"For  the  mountains  shall  depart,  and  the  hills  be  removed,  but 
my  kindness  shall  not  depart  from  thee."  You  shall  at  last  find 
all  these  things  well  ordered.  What  think  you,  when  you  shall 
come  to  heaven,  and  Christ  say  to  you,  Welcome,  believer,  when 
I  hid  my  face,  did  I  not  deal  kindly  with  you  ?  When  I  shot  the 
arrows  into  your  heart,  did  I  not  deal  kindly  with  you?  And  the 
believer  will  then  say,  Indeed,  Lord,  thou  hast  done  all  things 
well :  all  is  well  that  ends  well. 

Object.  "  Alas !  but  I  think  the  Lord  will  kill  me  with  his  ar- 
rows ;  and  will  I  fly  to  heaven,  if  he  kill  me  ?" 

Answ.  There  is  no  fear  that  your  kind  Lord  will  kill  you ;  but 
though  he  should,  yet  make  use  of  your  wings,  and  fly  to  him,  as 
Job,  Though  he  slay  me,  yet  will  I  trust  in  him.  I  read  of  a 
sparrow,  that  when  pursued  by  a  hawk,  flew  into  Xenocrates' 
bosom,  his  words  were,  Non  oportet  svpplicem  prodere;  "  It  were 
barbarous  to  betray  a  poor  supplicant."  If  you  fly  to  God's  bosom, 
no  fear  that  ho  kill  you ;  when  his  wrath  pursues  you,  he  is  but 


THE    BEST    SECURITY    FOR    THE    BEST    LIFE.      375 

chasing  yoa  into  liis  bosom  :  therefore  let  nothing  liinder  you  from 
mounting;. 

The  Lord  himself  engage  you  to  wait  on  hira,  that  you  may 

RENEW  YOUR  STRENGTH,  AND    MOUNT  UP  WITH  WINGS  AS  EAGLES. 

1735. 


S  E  R  jM  O  N 

The  Best  Security   for  the  Best 

Life; 

OR,    A    LIFE    HID    WITH    CHRIST    IN    GOD. 

[sacramental    SERMON.] 

"  Your  life  is  hid  with  Christ  in  GocV — CoL.  iii.  3. 

Though  the  communion-table  of  the  sacramental  supper  is 
covered  openly  with  visible  elements  of  bread  and  wine  ;  yet  by 
tbese  are  represented  such  hidden  mysteries,  and  spiritual  provision, 
as  none  are  capable  of  apprehending,  or  feeding  upon,  but  those 
who  have  a  hidden  and  spiritual  life,  and  who  are  pointed  out  in 
this  text :  and,  as  it  were,  singled  out  from  all  the  rest  of  the  con- 
gregation, so  as  it  can  be  said  to  them.  You,  man,  woman ;  you 
tbat  have  a  right  to  sit  down  at  this  table  of  the  Lord,  you  that  can 
feed  upon  this  hidden  manna,  you  have,  through  grace,  got  a  life 
that  bears  some  suitableness  to,  and  that  can  only  be  maintained 
by  such  hidden  food  and  provision  ;  "  Your  life  is  hid  with  Christ 
in  God."  The  text,  then,  may  soon  be  seen  to  be  suitable  to  the 
work  of  the  day  ;  and  it  bears  also  a  great  fitness  and  relation  to 
the  subject  treated  on  last  occasion  of  this  sort  here.  The  text 
spoke  to  the  dead,  or  of  them,  saying,  "  The  hour  is  coming,  and  now 
is,  when  the  dead  shall  hear  the  voice  of  the  Son  of  God :  and  they 
that  hear  shall  live,"  John  v.  25.  This  text  speaks  of  the  living; 
yea,  and  particularly  to  them ;  and  describes  the  life  they  are 
Drought  unto  by  the  quickening  voice  of  the  Son  of  Gon :  "  Your 
life  is  hid  with  Christ  in  God." 


376  THE     BEST     SECURITY, 

I  have  in  providence,  been  led  to  preach,  for  some  Sabbath-days 
by-gone,  upon  the  precedinof  context,  from  the  beginning  of  this 
chapter;  where,  verses  first  and  second,  the  apostle  exhorts 
believers  to  seek  and  mind  those  things  which  are  above  :  and  also 
I  have  insisted,  for  some  days  by-gone,  upon  the  first  branch  of 
this  verse,  "  For  ye  are  dead ;"  where  I  have  taken  occasion 
to  characterize  the  believer,  by  his  being  dead  to  the  world,  dead 
to  sin,  dead  to  self,  and  to  the  law,  as  a  covenant ;  and  now  this 
part  of  the  verse  remains  to  be  treated  "  Your  life  is  hid  with  Christ 
in  God." 

The  verse  contains  some  of  the  motives  and  argunients,  by  which 
the  apostle  presses  the  preceding  exhortation :  and  the  motives 
here  are  such  as  shew.  That  the  Christian's  life  is  composed  of  divine 
paradoxes ;  they  can  do  nothing,  and  yet  they  can  do  all  things ; 
they  are  dead  and  yet  alive. 

In  the  words  we  have  two  things  observable  ;  an  account  of  the 
believer's  death  and  his  life. 

1st,  Here  is  the  Christian's  DEATH  ;  "Ye  are  dead."  1.  Not  dead 
in  sin  ;  for  so  they  are  by  nature  ;  and  so  are  all  that  remain  in  a 
state  of  nature.  2.  Not  dead  for  sin ;  our  Lord  Jesus  Christ  had 
the  sole  honour  of  that  undertaking.  But,  3.  Dead  to  sin ; 
and  every  thing  in  the  world  that  is  an  occasion  to  sin,  Rom.  vi.  11. 

2dly  The  Christian's  life;  "Your  life  is  hid  with  Christ 
in  God."  This  is  not  a  natural  life ;  for  this  we  have,  and  Christ 
came  to  restore  what  man  had  lost :  it  is  not  a  carnal  or  sinful  life ; 
for  thus  we  are  alive  without  Christ ;  but  it  is  a  spiritual  and 
supernatural  life ;  a  life  hid  with  Christ  in  God. 

Here  are  some  precious  properties  of  the  believer's  life;  it 
is  hid,  it  is  hid  with  Christ,  and  it  is  hid  with  Christ  in  God.  And 
more  particularly,  we  may  observe  here  a  treasure,  a  treasurer,  and 
a  treasury. 

1.  A  treasure,  and  that  is  life  ;  a  hidden  treasure,  to  the  be- 
liever, to  whom  Christ  came  to  restore  it :  and  it  is  a  hidden  trea- 
sure both  in  respect  of  secrecy,  that  it  cannot  be  seen ;  and  in  re- 
spect of  safety,  that  it  cannot  be  lost. 

2.  A  treasurer,  with  whom  it  is  hid  ;  it  is  hid  with  Christ ;  it  is 
in  his  hand ;  he  is  the  dispenser  of  it ;  for,  in  him  are  hid  all  the 
treasures  of  wisdom  and  knowledge.     It  is  hid  with  Christ. 

3.  The  treasury,  or  treasure- bouse,  in  which  it  is  hid  with 
Christ ;  why,  it  is  hid  with  Christ  in  God. 

From  this  comprehensive  view  of  the  words,  the  doctrinal  pro- 
position that  natively  offers  itself  from  them,  is  the  following. 


FOR    THE    BEST    LIFE.  377 

•Observ.     That  the  believer's  life  is  closely  hid,  and  safely  laid 
up  with  Christ  in  God, 

In  speaking  to  this  observation  we  shall  essay,  through  divine 
assistance,  to  do  the  following  things. 

I.  Speak  a  little  of  the  treasure  itself,  the  believer's  life. 

II.  Speak  of  its  being  hid ;  and  shew  in  what  respect  it  is  so. 

III.  Shew  with  whom  it  is  hid ;  and  what  is  imported  in  its 
being  hid  with  Christ. 

IV.  Where  it  is  hid,  namely,  in  God ;  and  what  that  imports, 

V.  Make  application  of  the  whole  subject. 

I.  "We  are  to  speak  a  little  of  the  believer's  life.  As  he  is  a 
believer  in  Christ,  all  the  life  he  has,  is  in  Christ ;  and  his  life  is 
Christ  in  him,  who  says,  Because  I  live,  ye  shall  live  also ;  and, 
in  the  verse  followinsr  our  text,  Christ  is  called  the  believer's  life. 
And  this  life  the  believer  has  in  Christ  may  be  reduced  to  these 
three  kinds,  namely,  the  life  of  righteousness,  the  life  of  grace,  and 
the  life  of  glory. 

The  life  of  righteousness,  or  justification,  whereby  all  his  sins 
are  pardoned,  and  he  accepted  as  righteous  in  God's  sight,  through 
the  imputation  of  the  righteousness  of  Christ,  Rom.  iii.  22.  By 
this  means  all  his  long-tailed  account,  that  he  owed  to  the  law  and 
justice  of  God,  where  original  sin  was  written  down  imprimis,  and 
then  all  the  items  of  actual  transgressions,  are  fairly  cancelled  and 
blotted  out  of  the  book  of  God's  remembrance,  with  a  thus  saith 
the  Lord  God,  "I,  even  I,  am  he  that  blotteth  out  thy  trans- 
gressions for  mine  own  sake,  and  will  not  remember  thy  sins," 
Isa.  xliii.  25.  By  this  life  the  curse  of  the  law  is  abrogated,  and 
the  sentence  of  condemnation  reversed;  so  as  there  is  "no  con- 
demnation to  them  which  are  in  Christ  Jesus,"  Rom.  viii.  1 ;  and 
so  as  the  believer  may  say  triumphantly,  without  fear  of  death, 
hell,  or  wrath,  "Who  shall  lay  anything  to  the  charge  of  God's 
elect?  It  is  God  that  justifieth.  Who  is  he  that  condemneth  ? 
It  is  Christ  that  died,  yea  rather  that  is  risen  again,"  ver.  33,  34. 
For  as  he  died  for  our  sins,  so  he  "was  raised  again  "  for  our 
righteousness,  or  "justification,"  Rom.  iv.  25.  This  life  of  right- 
eousness, or  justification,  is  equal  in  all  believers ;  "  The  right- 
eousness of  God  which  is  by  faith  of  Jesus  Christ,  unto  all  and 
upon  all  them  that  believe :  for  there  is  no  difference,"  Rom.  iii. 
22.  It  is  perfect,  everlasting,  and  uninterrupted;  because  the 
righteousness  of  Christ,  is  still  upon  them,  verse  21 ;  and  their 
union  with  Christ  standeth  firm. 


378  THE     BEST     SECURITY 

The  life  the  believer  in  Christ  has,  is  a  life  of  grace,  or  sancti^i- 
cation;  which,  though  it  be  inseparable  from  the  life  of  justification  ; 
yet  it  is  vastly  different  from  it.  Justification  is  the  sentence  of  a 
judge  ;  sanctification  the  work  of  a  physician.  God,  as  a  judge, 
justifies  the  person;  but,  as  a  physician,  he  sanctifies  and  heals  the 
nature.  And  though  justification  and  sanctification  flow  both  from 
Christ ;  yet  he  is  not  our  sanctification  and  justification  one  and 
the  same  way.  Both  are  purchased  indeed ;  but  sanctification 
flows  not  so  immediately  from  the  priestly  office  of  Christ.  Sancti- 
fication flows  immediately  from  the  Spirit  of  Christ,  but  justifi- 
cation from  Christ  in  the  execution  of  his  priestly  office ;  and  his 
righteousness  is  not  only  the  meritorious,  but  also  the  material 
cause  of  it.  The  life  of  grace  and  sanctification  is  that  whereby 
the  soul  is  garnished  with  the  graces  of  the  Spirit  of  Christ,  and 
the  King's  daughter  is  made  all  glorious  within,  and  her  clothing 
of  wrought  gold  ;  and  surely  it  is  well  wrought,  when  the  work- 
man is  God  himself,  who  never  put  his  hand  to  an  ignoble  work : 
"  We  are  his  workmanship,  created  in  Christ  Jesus  unto  good 
works,"  Eph.  ii.  10.  This  is  a  life  of  which  Christ  is  the  food,  the 
medicine,  the  pattern,  the  author,  the  preserver,  and  the  perfecter. 
By  this  we  are  partakers  of  the  divine  nature ;  by  this  we  glorify 
God,  and  are  useful  and  serviceable  in  the  world;  and  it  is  the 
sweet  beginning  of  heaven  :  and  that  is, 

The  life  of  glory,  of  which  the  following  verse  speaks  ;  "  When 
Christ,  who  is  our  life,  shall  appear,  then  shall  ye  also  appear  with 
him  in  glory."  The  life  of  grace  is  the  same  specifically  with  the 
life  of  glory ;  though  the  gradual  difference  is  as  great  as  between 
the  life  of  a  child  in  the  womb,  and  the  life  of  a  man  come  to  the 

full  exercise  of  sense,  reason  and  judgment. However,  grace  is 

the  seed  of  glory,  and  is  called  glory ;  '•'  Beholding  as  in  a  glass 
the  glory  of  the  Lord,  we  are  changed  into  the  same  image  from 
glory  to  glory,"  2  Cor.  iii.  18.  Every  believer  in  Christ  has,  ac- 
cording to  the  measure  of  faith  and  hope,  the  beginnings  and  first 
fruits  of  glory ;  the  faith  of  glory,  the  hope  of  glory,  the  Spirit  of 
glory,  and  sometimes  "joy  unspeakable  and  full  of  glory,"  when 
he  has  joy  and  peace  in  believing.  He  that  believeth  hath  ever- 
lasting life  and  glory.  He  hath  it  in  the  promise  of  it;  he  hath  it 
in  the  title  to  it ;  and  he  hath  it  in  the  seed  and  root,  which  will 
spring  up  to  glory ;  for,  he  hath  the  Spirit  in  him,  as  a  well  of 
water  springing  up  to  everlasting  life.  This  life  Christ  prepares 
for  theni,  and  prepares  them  for  it. — These  three  comprehend  the 
kinds  of  the  believer's  life.     But  then, 


FOR     THE     BEST     LIFE.  379 

II.  The  second  thing  proposed  was,  To  speak  of  this  property 
of  the  believer's  life,  that  it  is  hid  ;  Your  life  is  hid.  It  is  hid 
both  in  point  of  secrecy  and  in  point  of  safety. 

1st,  In  respect  of  secrecy,  it  is  wholly  hid  from  the  world  ;  and 
partly  hid  from  believers  themselves. 

It  is  wholly  hid  from  the  world ;  from  the  wicked  and  unregen- 

erate  world  this  life  is  altogether  hid. The  author  of  this  life  is 

hid,  Jesus  Christ;    for,  The  god  of  this  world  hath  blinded  the 
minds  of  them  that  believe  not,  that  they  cannot  see  him.     In  all 
ages  he  has  been  hid  ;  hid  from  ages  and  generations.     Few  under 
the  Old  Testament  beheld  him  in  the  types  and  sacrifices  of  old. 
The  Jews,  under  the  New  Testament,  who  saw  him  in  the  flesh, 
yet  in  seeing,  they  saw  not :  tliey  took  him  for  the  carpenter's  son. 
How  few  still  are  there  of  these  that  hear  of  Christ,  who  know  him 
in  the  power  of  his  resurrection ! — The  subject  of  life  is  hid  ;  for, 
"he  is  a  Jew,  which  is  one  inwardly;  and  circumcision  is  that  of 
the  heart;" — "whose  praise  is  not  of  men,  but  of  God,"  Eom.  ii. 
29.     The  believer's  life  of  grace  is  in  "the  hidden  man  of  the 
heart,"  1  Peter  iii.  4. — The  means  of  this  life  are  hidden ;  for  the 
believer  may  say  as  Christ  did,  I  have  meat  to  eat  the  world  knows 
not  of:  his  life  is  maintained  by  the  word  and  Spirit  of  bod  ;  now 
the  word  is  a  hidden  word,  not  indeed  as.  to  the   history,  but  the 
mystery  of  it :  nor  as  to  the  letter  of  it,  but   the    operation    of  it 
upon  the  souls  of  believers :  hence  the  word  of  the  gospel  is  called 
"  hidden  wisdom,"  1  Cor.  ii.  7  ;  and  verse  14,  it  is  said,  "  The  natu- 
ral man  receiveth  not  the  things  of  the  Spirit  of  God."     Natural 
wisdom,  improved  to  its  utmost,  cannot  see  them ;  hence  Augustine 
once  said.  Stir  gent  indocti,  est  rapient  ccth/m.     Many  learned  wits, 
with  all  their  learning,  will  drop  into  hell,  when  others  take  hea- 
ven by  violence.   But  as  the  word,  so  the  Spirit  is  a  hidden  Spirit ; 
hence  compared  to  the  wind,  none  knoweth  whence   it   cometh,  or 
whither  it  goeth ;  so  is  every  one  that  is  born  of  tlie  Spirit.     It 
puzzles  the  learned  to  tell  what  the  wind  is  ;  and  how  much  more 
hid  are  the  operations  of  the  Spirit! — Again,  the  actings  of  this 
life  are  hid.     O!  what  hidden  things  are  the  pangs  of  the  new 
birth,  the  work  of  conviction,  the   way  how  sin  is  a  burden,  the 
way  how  the  soul  receives  Christ,  and  rests  upon  him,  the  inward 
longings  and  desires  of  the  soul  after  Christ,  the  heart-embracings 
of  the  promise,  and  the  out-pourings  of  the  heart  before  the  Lord, 
under  the  out-pourings  of  the  Spirit  upon  the  soul !     A  person  may 
be  sitting  at  your  side,  and  you  know  not  what  sweet  work  is  upon 
his  soul ;  it  is  like  the  white  stone  and  the  new  name,  that  no  man 


880  THE    BEST     SECURITY, 

knows  but  he  tliat  receives  it. — Again,  the  privileges  of  this  life 
are  hidden  privileges ;  the  seal  of  the  Spirit  is  a  hidden  privilege, 
when  after  they  believe  they  are  sealed  witli  the  holy  Spirit  of 
promise ;  the  pardon  of  sin  is  a  hidden  privilege,  intimations 
therof  are  secret ;  peace  with  God,  and  communion  with  God,  are 
hidden  privileges.  In  a  word,  the  comforts  of  this  life  are  hidden ; 
strangers  intermeddle  not  with  these  joys. 

It  is  partly  hidden  from  believers  themselves.  Their  life  is  hid- 
den from  themselves. — Sometimes,  through  the  remainders  of  sin 
in  them  ;  the  spark  of  grace  is  so  covered  with  the  ashes  of  cor- 
ruption, as  to  be  hid  from  their  sight. — Sometimes,  through  the 
temptations  of  Satan,  when  he  sifts  them  as  he  did  Peter ;  when 
the  wheat  is  sifted,  the  chaff"  is  uppermost,  and  the  wheat  is  hid, — 
Sometimes,  through  the  pressures  of  affliction,  and  winter-storms; 
then  their  life  may  be  hid  from  them,  as  the  life  of  the  tree  is  hid 
in  the  root,  during  winter. — And  sometimes,  through  desertion, 
their  life  and  comfort  is  hidden  ;  when  God  hides  his  face,  they  are 
troubled ;  they  may  walk  in  darkness  and  have  no  light,  Isaiah  1. 
10.  Their  life  of  righteousness  and  grace  both  may  be  hid  under 
the  dark  clouds  of  unbelief,  doubts,  and  fears.  And  as  to  their 
life  of  glory,  this  more  especially  is  hid  from  them  in  time ;  for, 
though  they  are  now  the  sons  of  God,  yet  it  does  not  appear  what 
they  shall  be,  1  John  iii.  2. 

%.lly,  The  believer's  life  is  hid  in  respect  of  safety ;  it  is  hid  so 
as  it  cannot  be  lost.  Though  they  may  lose  sight  of  their  life 
sometimes ;  yet  their  life  cannot  be  lost :  it  is  well  hid  and  secured, 
as  you  see,  John  x.  28,  29,  30,  "  I  give  unto  them  eternal  life ; 
and  they  shall  never  perish,  neither  shall  any  man  pluck  them  out 
of  my  hand.  My  Father,  which  gave  them  me,  is  greater  than  all ; 
and  no  man  is  able  to  pluck  them  out  of  my  Father's  hand.  I  and 
my  Father  are  one."  And  what  can  encourage  a  poor  soul  in 
troublous  times  more  than  this,  that  he  has  a  life  that  cannot  be 
lost,  a  treasure  that  cannot  be  stolen,  a  better  part  that  cannot  be 
taken  from  him.  Well,  but  how  is  this  life  secured,  where  it  is 
hid  and  kept  in  safety  ?  It  is  "  hid  with  Christ  in  God."  This 
leads  me  then, 

III.  To  the  third  head.  With  whom  it  is  hid :  it  is  hid  with 
Christ  ;  and  that  in  many  respects,  which  I  only  mention,  and 
leave  it  to  faith  and  spiritual  understanding  to  enlarge  upon. 

The  believer's  life  is  safely  hid  with  Christ  in  respect  of  indis- 
soluble union.  There  is  a  close  spiritual  marriage-union  between 
Christ  and  the  believer  :  Christ  is  in  the  believer  by  his  Spirit ; 


rOR    THE    BEST    LIFE.  881 

whence  it  is  said,  Christ  in  yon  the  hope  of  glorj ;  and  he  that  is 
joined  to  the  Lord  is  one  Spirit.  The  believer  is  in  Christ  by 
faith  ;  hence  Christ  is  said  to  dwell  in  their  hearts  by  faith.  This 
union  can  never  be  dissolved ;  for  he  has  said,  I  will  betroth  thee 
unto  me  for  ever.  This  union  with  Christ  secures  the  believer's 
life  in  Christ ;  for  it  flows  from  a  twofold  gift  of  God,  namely,  his 
giving  them  to  Christ  from  eternity,  and  his  giving  Christ  to  them 
in  time.  God's  giving  them  to  Christ  in  the  covenant  transaction 
before  time,  John  xvii.  6.  This  is  the  ground  of  their  federal 
union  with  him.  And  then  his  giving  Christ  to  them  in  the  dis- 
pensation of  that  covenant  of  grace  in  time,  and  making  them  to 
receive  him,  John  vi.  44,  45.  This  is  the  ground  of  their  actual 
union  with  him.  And  from  this  everlasting  union  flows  an  ever- 
lasting vital  influence  from  this  glorious  Head.     For, 

Their  life  is  hid  with  Christ  in  respect  of  safe  custody, 
he  having  the  believer's  life  a  keeping.  The  Father  has  made  him 
the  keeper  of  their  stock,  their  store,  their  life ;  for,  The  Father 
loveth  tlie  Son,  and  hath  given  all  things  into  his  hand ;  and 
particularly  has  intrusted  him  with  them  and  their  life ;  Thine  they 
were,  and  thou  gavest  them  me  ;  as  thou  hast  given  him  power 
over  all  flesh,  that  he  should  give  eternal  life  to  as  many  as  thou 

hast  given  him,  John  xvii.  2,  6. The  believer  also  makes  him 

the  keeper  of  his  life,  saying,  as  it  is,  2  Tim.  i.  12,  "  I  know  whom 
I  have  believed ;  and  am  persuaded  that  he  is  able  to  keep  that 
which  I  have  committed  unto  him  against  that  day."  The  believer 
commits  his  life,  and  every  thing  related  to  it,  unto  Christ,  and 
Christ  reckons  himself  obliged  to  keep  it  for  him,  as  being  both 
the  Father's  trustee  and  his. 

Their  life  is  hid  with  Christ  in  respect  of  federal  security, 
whereby  this  life  is  well  secured  to  them  in  Christ,  as  the  Head  of 
the  new  covenant. — Their  life  is  hid  with  Christ ;  that  is,  with  his 
finished  work,  whereby  he  hath  fulfilled  all  righteousness,  and  so 
fulfilled  the  condition  of  the  covenant,  and  thereby  secured  their 
eternal  life. — Their  life  of  faith  and  hope  here  by  the  way  is  hid 
with  Christ ;  that  is,  with  and  in  his  death,  resurrection,  and  exalt- 
ation ;  for,  by  him,  we  believe  in  God,  that  raised  him  up  from  the 
dead,  and  gave  him  glory ;  that  our  faith  and  hope  might  be  in 
God,  1  Peter  i.  21, — Their  life  is  hid  with  him  in  his  victory  over 
sin,  death,  and  the  devil  ;  for  therein  their  life  of  triumph  and  vic- 
tory for  evermore  is  hid ;  Thanks  be  to  God,  that  giveth  us 
the  victory  through  Jesus  Christ  our  Lord. — In  a  word,  their  life 
is  hid  with  Christ  in  his  life  ;  because  he  liveth,  they  shall  live 


332  THE    BEST    SECURITY. 

also.  Here  their  life  is  absolutely  saPe  and  secure :  their  life  being 
hid  with  Christ  says,  that  their  life  is  as  sure  and  safe  as  the  life 
of  Christ,  that  has  succeeded  to  his  death.  We  use  to  say,  Such  a 
thing  is  as  sure  as  death ;  meaning  death  to  come :  but  the 
believer's  life  is  as  sure  as  death  past  and  over ;  even  as  sure,  as  it 
is  sure  that  Christ  was  dead  and  is  alive,  and  lives  for  evermore, 
having  the  keys  of  hell  and  death. 

Their  life  is  hid  with  Christ  in  respect  of  his  mediatorial  station 
and  relation  to  them  particularly. 

Their  life  is  hid  with  him  as  the  Lord  of  their  life,  the  Lord- 
treasurer,  the  Lord-dispenser,  who  came  to  give  life,  and  to  give  it 
more  abundantly,  and  who  begins  their  spiritual  life,  by  giving 
them  the  Spirit  of  life,  whereby  they  are  born  again,  and  born  to 
an  inheritance  incorruptible,  undefiled,  and  that  fadeth  not  away, 
reserved  in  heaven  for  them.  The  Spirit  is  the  earnest  of  the  in- 
heritance. 

Their  life  is  hid  with  Christ  as  the  purchaser  of  it.  He  is  the 
meritorious  cause  of  it ;  he  has  paid  for  it  with  the  price  of  his  own 
blood;  They  are  not  redeemed  with  corruptible  things,  as  silver 
and  gold,  but  with  the  precious  blood  of  Christ,  as  of  a  Lamb, 
without  blemish  and  without  spot. 

Their  life  is  hid  with  Christ,  as  the  root,  where  the  sap  is  hid,  in 
the  winter  time ;  hence,  says  Christ,  "  I  am  the  vine,  ye  are  the 
branches,"  John  xv.  5. 

Their  life  is  hid  with  Christ,  as  he  is  their  representative.  He  is 
gone  to  glory,  and  has  taken  possession  of  these  mansions  of  glory 
for  them,  and  in  their  room  and  stead,  John  xiv.  23 ;  and  there 
they  sit  together  in  heavenly  places,  Eph.  ii.  6  :  hence  they  drop 
the  anchor  of  their  faith  within  the  veil,  "whither  the  Forerunner 
is  for  us  entered,"  Heb.  vi.  20.  Thus  their  life  is  hid  with 
Christ. 

In  a  word,  our  life  is  hid  with  him,  as  he  is  the  Prince  of  Life, 
with  power  and  authority  commanding  life  to  the  dead  soul ;  as  he 
is  the  tree  of  life,  quickening  all  that  take  and  eat ;  as  he  is  the 
bread  of  life,  enlivening  and  reviving  all  that  feed  upon  him ;  he 
that  eateth  this  bread  shall  live  forever  ;  and  their  life  is  hid  with 
him,  as  he  is  the  resurrection  and  the  life,  John  xi.  25,  "  I  am  the 
resurrection,  and  the  life  :  he  that  believeth  in  me,  though  he  were 
dead,  yet  shall  he  live  ;"  and  a^  he  is  the  God  that  quickens  the 
dead.     Hence, 

lY.  The  fourth  thing  was  to  observe,  that  tliis  life  is  hid  with 
Jhrist  IN  G-OD.     There  is  certainly  some  depth  here,  that  we  have 


FOR    THE    BEST    LIFE.  383 

not  yet  lookcl  into,  even  tlie  fountain-licad  where  tliis  life  is  ]ii<l  • 
it  is  hid  with  whom  ?  With  Christ ;  in  whom  ?  In  God  ;  with 
(./hrist  in  God:  so  that  both  Christ  and  the  believer  are  hid 
together  in  God.  May  God  open  your  eyes  to  see  what  is  here  : 
though  there  be  more  than  men  or  angels  can  tell,  yet  we  may  dip 
a  little  into  it,  as  far  as  we  have  scripture-ground  to  set  our  feet 
upon,  that  we  sink  not  out  of  sight  into  the  depth.     And, 

A  life  hid  with  Christ  in  God,  is  a  life  of  such  acceptance  with 
God,  as  belongs  to  Christ  himself;  "  He  hath  made  us  accepted  in 
the  Beloved,"  Eph.  i.  6.  Christ,  having  finished  the  work 
the  Father  gave  him  to  do,  was  justified  in  the  Spirit,  and  accepted 
of  God  the  Father  :  "  Therefore  doth  my  Father  love  me,  because  I 
lay  down  my  life,  that  I  might  take  it  again."  "  This  commandment 
have  1  receive<l  of  my  Father,"  John  x.  17,  18.  Christ  being 
accepted  of  God,  believers  are  accepted  in  him,  and  favoured  in 
nim ;  their  life  is  a  life  of  favour  with  God,  upon  the  ground  of  the 
favour  he  bears  to  Christ.  They  are  "without  God  in  the  world," 
are  "without  hope,"  without  mercy,  without  the  favour  of  God, 
being  out  of  God ;  but  to  be  in  God,  is  to  be  in  favour  with  him 
through  Christ,  or  accepted  and  favoured  in  Christ :  and  thus  the 
believer  lives  in  the  love  of  God,  and  is  filled  with  the  fullness  of 
God. 

A  life  hid  with  Christ  in  God,  is  a  life  of  such  union  to  God,  as 
Christ  the  Mediator  lives,  who  is  one  with  him.  This  wonderful 
life  is  spoken  of  as  a  thing  that  will  be  better  known  in  the  other 
world  than  it  is  now;  "  At  that  day  ye  shall  know  that  I  am  in  my 
Father,  and  ye  in  me,  and  I  in  you,"  John  xiv.  20 ;  and 
it  is  a  branch  of  the  Mediator's  prayer,  John  xvii.  21,  "  That  they 
all  may  be  one ;  as  thou.  Father,  art  in  me,  and  I  in  thee,  that  they 
also  may  be  one  in  us  :"  and  verse  22,  "  That  they  may  be  one, 
even  as  we  are  one,"  Here  is  an  ocean  too  deep  for  you  and  me  to 
dive  into  in  time  :  O  !  may  we  swim  in  it  to  eternity. 

A  life  hid  with  Christ  in  God,  is  a  life  of  such  dependence  upon 
God,  as  Christ  the  Mediator  hath  upon  him.  The  divinity  hides 
the  humanity  of  Christ ;  the  divine  nature  hides,  supports,  and 
maintains  the  human  nature.  Christ,  as  man,  is  indeed  personally, 
(by  such  a  hypostatical  union  as  is  peculiar,)  hid  in  Christ  as  God; 
vet  Christ,  as  Mediator,  and  head  of  the  new  covenant,  is  sustained 
and  upheld  of  God  in  his  mediation  and  mediatory  work  ;  "  Behold 
my  servant  whom  I  uphold,"  Isa.  xlii.  1.  Thus  the  believer's  life 
is  upheld,  supported  and  maintained  by  God  ;  it  is  his  God  that 
holds  his  soul  in  life.     Christ,  the  Head  of  the  new  covenant,  and 


384  THE     BEST     SECURITY, 

all  his  seed  and  members  subsist  in,  and  depend  on,  God  as  their 
covenanted  God;  "I  have  made  a  covenant  with  my  chosen,  I 
have  sworn  unto  David  my  servant,  thy  seed  will  I  establish  for 
ever,"  Psal.  Ixxxix.  3,  4. 

A  life  hid  with  Christ  in  God,  is  a  life  of  such  dignity,  glory, 
and  honour,  as  Christ  hunself  lives  and  is  advanced  unto.  Christ  is 
exalted  to  sit  at  the  right  hand  of  God,  and  they,  being  quickened 
together,  are  said  to  be  raised  up  together,  and  made  to  sit 
together  in  heavenly  places,  Eph.  ii.  5,  6.  This  glorious  life  of 
the  believer  in  Christ  doth  not  now  appear  to  any  eye,  but  that 
of  faith:  however,  the  day  cometh  when  every  eye  shall  see  it; 
When  Christ,  who  is  our  life,  shall  appear,  then  shall  ye  also 
appear  with  him  in  glory,  says  the  words  following  the  text.  0  I 
what  a  high  and  honourable  life  is  that  of  the  saints  in  Christ! 
He  lives  in  the  glory  of  God;  and  the  believer,  whose  life  is  hid 
with  Christ  in  God,  is  said  to  be  received  into  that  glory  of  God  ; 
Kom.  XV.  7,  "  Keceive  ye  one  another,  as  Christ  also  received  us 
to  the  glory  of  God."  Hence  the  church  invisible  is  called 
a  woman  clothed  with  the  sun,  Eev.  xii.  1,  "  and  the  moon  under 
her  feet ;"  sitting,  as  it  were,  in  the  throne  of  God,  who  has  heaven 
for  his  throne,  and  the  earth  for  his  footstool.  How  do  they  re- 
semble G-od  in  his  glory,  who  have  also  heaven  for  their  throne, 
and  the  moon,  the  earth,  for  their  footstool,  which  they  tread 
upon !     Again, 

A  life  hid  with  Christ  in  God,  is  a  life  of  such  perfect  security 
and  stability  as  Christ  lives  ;  for  he  lives  in  God,  and  there  life  is 
hid  with  Christ  there,  where  it  cannot  but  be  safe  and  secure;  as 
sure  as  the  very  life  of  God.  It  is  hid  in  all  the  attributes  of 
God,  as  glorified  to  the  highest  in  Christ,  whose  throne  is 
established  upon  all  the  magnified  perfections  of  God,  Psal. 
Ixxxix.  14,  "  Justice  and  judgment  are  the  habitation  of  thy 
throne;"  or,  as  in  the  margin,  the  establishment  of  it:  Mercy 
and  truth  shall  go  before  thy  face ;  for,  mercy  and  truth  have  met 
together,  righteousness  and  peace  have  kissed  each  other.  Hence 
the  believer,  whose  life  is  hid  with  Christ  in  God,  is  said  to  dwell 
on  high,  the  place  of  his  defence  is  the  munition  of  rocks:  The 
meaning  is,  God  is  a  rock  round  about  him;  a  rock  on  every  hand 
of  him  ;  all  the  attributes  of  God,  like  so  many  strong  ramparts 
and  bulwarks,  do  surround  him. 

A  life  hid  with  Christ  in  God,  is  a  life  of  such  rest  and  happi- 
ness as  Christ  lives  in.  God  lives  in  himself,  Christ  lives  in  God, 
and   the   believer  lives   with    Christ   in  God,  who   rests  in  the 


FOR     THE     BEST     LIFE.  385 

Father's  bosom,  and  so  in  the  blessedness  of  God.  It  is  the  happi- 
ness of  God  to  enjoy  himself;  and  it  is  the  happiness  of  the  soul 
to  enjoy  God.  God  is  called  the  resting-place  of  his  people.  God 
rests  in  himself,  Christ  rests  in  God,  and  the  believer  rests  with 
Christ  in  God.  When,  through  unbelief,  he  is  out  of  his  resting- 
place,  he  is  like  a  wandering  sheep,  or  like  Noah's  dove,  when 
sent  out  of  the  ark,  that  oould  get  no  rest  to  the  sole  of  her  foot 
till  she  returned.  Let  the  wandering  soul  therefore  say,  Return 
to  thy  rest,  0  my  soul ;  for,  when  he  rests  here,  he  partakes  of  the 
same  happiness  and  felicity,  the  same  joy  and  satisfaction,  with 
God  himself;  he  lives  in  God  :  and,  0  what  a  joyful  and  pleasant 
life  is  the  life  of  God !  In  his  presence  there  is  fullness  of 
joy,  and  at  his  right-hand  there  are  pleasures  for  evermore. 
Hence, 

A  life  hid  with  Christ  in  God,  is  a  life  of  such  duration 
as  Christ  lives  in  God.  God  lives  forever,  Christ  lives  in  God  for- 
ever, and  the  believer's  life  is  hid  with  Christ  in  God  forever. 
God  is  the  eternal  God  ;  and  to  live  in  God  is  to  have  eternal  life. 
— Christ,  who  was  dead,  is  alive,  and  lives  for  evermore ;  yea, 
Christ  is  the  true  God  and  eternal  life,  and  being  the  true  God,  he 
cannot  but  be  eternal  life.  When  we  distinguish  Christ  from  God, 
we  onl\-  speak  of  Christ  as  Media.tor  between  God  and  man ;  but 
Christ  as  GoD  is  eternal  life  ;  and  the  life  that  is  hid  with  Christ  in 
God,  is  eternal  life.  0  believer  in  Christ,  your  life  is  hid  and 
secured  to  eternity  :  you  may  lose  your  friends,  and  lose  your 
means ;  you  may  lose  your  name,  and  lose  your  frame,  but  you 
cannot  lose  your  life,  that  is  hid  with  Christ  in  God  :  it  is  hid 
witli  him  who  lives  for  ever  and  ever. 

A  life  hid  with  Christ  in  God,  is  a  life  of  such  unspeakable 
nearness  to  God  as  the  life  of  Christ  is:  it  is  not  only  a  living 
with  God,  but  in  God ;  that  is,  a  life  of  communion  with  him,  and 
conformity  to  him,  flowing  from  a  living  in  him,  so  as  to  live,  as 
it  were,  a  life  of  God.  Natural  men  are  said  to  be  "alienated  from 
the  life  of  God  through  the  ignorance  that  is  in  them,"  Eph. 
iv.  18 ;  but  the  believer,  by  virtue  of  union  to  Christ,  and 
acquaintance  with  him,  may  be  said  to  live  the  life  of  God,  because 
he  lives  with  Christ  in  God,  and  so  a  life  of  as  great  perfection  as 
a  finite  creature  is  capable  of. 

In  a  word,  a  life  hid  with  Christ  in  God,  is  a  life  not  only  of 
him,  and  through  him,  and  to  him,  but  also  in  him.     It  is  said. 
Horn.  xi.  36,  "  Of  him,  and  through  him,  and  to  him,  are  all  things 
to  whom  be  glory  forever."     Now,  this  life  is, 
Vol.  II.— 25 


386  THE     BEST    SECURITY, 

Of  God,  as  the  efficient  cause :  it  is  hid  in  God,  as  the  cause 
hides  the  effect,  or  as  the  eifect  is  hid  in  the  principal  cause. 
Clirist  is  hid  in  the  meritorious  cause:  God  is  the  prime  original 
and  efficient  cause  of  it :  therefore  Christ  is  said  to  be  made  of  God 

uhto  us  wisdom,  righteousness,  sanctification,  and  redemption. 

Thus  it  is  of  God. 

It  is  a  life  through  God,  as  the  disposing  and  conserving  cause  ; 
and  it  is  hid  in  God  as  the  conserved  is  hid  in  the  conserver,  or 
the  preserved  is  hid  in  the  preserver:  so  believers  are  called  the 
preserved  in  Christ  Jesus.  The  God  that  quickens  the  dead,  is  the 
God  that  supports  the  living. 

It  is  a  life  to  God,  as  the  final  cause ;  and  hence  all  the  promises 
of  God,  relating  to  this  hidden  life,  are  said  to  be  Yea,  and  Amen, 
to  the  glory  of  God.  But  not  only  is  this  life  of  him,  and  through 
nim,  and  to  him  ;    but  also, 

It  is  in  him,  as  the  material  cause :  it  is  a  life  in  God,  who  is 
the  very  matter  of  our  life  ;  the  life  of  our  life,  the  all  of  our  life, 
the  substantial  life.  The  life  of  God  is  the  life  of  the  believer  in 
Christ:  hence  such  language  as  that  comes  natively  from  a 
oelieving  soul ;  My  heart  and  my  flesh  cry  out  for  the  living  God, 
the  God  that  quickens  the  dead  :  Say  to  my  soul,  Thou  art  my 
salvation  ;  thou  art  not  only  my  Saviour,  but  my  salvation  ;  not 
only  the  author  of  my  life,  but  my  life  itself:  "In  God  is  my 
salvation  and  my  glory,"  Psal.  Ixii,  7.  "Behold,  God  is  my 
salvation  ;    I  will  trust,  and  not  be  afraid."  Isa.  xii.  2. 

But,  for  further  clearing  this  great  point,  it  may  be  a  question, 
How  are  we  to  understand  God  here,  when  contradistinguished 
from  Christ,  "Your  life  is  hid  with  Christ  in  God?" 

Answ.  We  are  to  understand  God  here  either  or  both  these 
following  ways,  viz.  either  personally,  for  the  first  person  of  the 
glorious  Trinity;  or  essentially,  for  God,  Father,  Son,  and  Holy 
Ghost,  one  God,     And, 

If  we  understand  it  of  the  first  person  of  the  glorious  Trinity, 
God  the  Father,  then  a  life  hid  with  Christ  in  God,  is  a  life  hid  in 
God,  as  the  God  and  Father  of  our  Lord  Jesus  Christ,  as  he  is  the 
giver,  and  sender,  and  sealer  of  Christ :  Him  hath  God  the  Father 
given;  for, God  so  loved  the  world,  that  he  gave  his  only  begotten 
Son;  that  whosoever  believeth  in  him,  should  not  perish,  but 
have  everlasting  life:  him  hath  God  the  Father  sent ;  and  him 
hath  God  the  Father  sealed,  Now,  our  life  is  hid  with  Christ  in 
God,  as  he  is  the  God  and  Father  of  Christ,  giving,  sending, 
and  sealino-  him  to  be  the  resurrection  and  the  life  to  us. 


FOR    THE    B  K  S  T    L  I  F  K  .  387 

If  it  be  understood  of  God  essentially,  Fatlier,  Son  and  lluiy 
Ghost,  one  God  ;  then  the  import  of  the  text  is,  Our  life  is  hid  with 
Christ  in  God,  as  he  is  a  God  in  Christ;  I  say,  it  is  hid  with  Christ 
in  God,  as  he  is  a  God  in  Christ.  A  glorious  Deity,  the  three-one 
God,  is  a  God  in  Christ,  reconciling  the  world  to  himself;  a  recon- 
ciled God  in  Christ,  and.  a  reconciling  God  in  Christ.  Thus  our  life 
is  hid  with  Christ  in  God,  as  he  is  a  God  pacified  and  well-pleased 
in  Christ ;  as  he  is  a  God  in  love  with  Christ,  and  with  us  in  him  ; 
as  he  is  a  God  in  promise  to  Christ,  and  to  us  in  him ;  as  a  God  iu 
covenant  with  Christ,  and  with  us  in  him;  and  a  covenant  is  more 
than  a  promise :  it  is  a  paction  ;  and  according  to  paction  with 
Christ,  who  has  fulfilled  the  terms  of  the  paction,  the  covenant- 
blessings  must  be  communicated  ;  the  faithfulness  of  God  is  engaged 
to  make  out  all  the  promises. 

Thus  our  life  is  hid  with  Christ  in  God,  as  he  is  a  God  in  Christ, 
a  God  dwelling  in  Christ,  and  making  all  his  fullness  to  dwell  in 
him;  it  pleased  the  Father  that  in  him  should  all  fullness  dwell; 
yea,  that  all  the  fullness  of  the  Godhead  should  dwell  in  him 
bodily  :  and  our  life  is  hid  in  that  immense  treasure  that  is  hid  in 
Christ. 

Thus  also  our  life  is  hid  with  Christ  in  God,  as  he  is  a  God  in 
Christ,  or  rejoicing  in  Christ,  iu  whom  his  soul  delighteth.  O 
Sirs!  is  it  not  enough  to  secure  our  eternal  life,  which  is  hid  with 
Christ,  that  Christ  is  in  God,  and  God  is  in  Christ,  in  so  much 
that  God's  life,  and  Christ's  life,  and  our  life,  are  wrapt  together  ? 
Your  life  is  hid  with  Christ  in  God. 

V.  In  tlie  fifth  place,  I  propose  to  make  application  ;  but  I 
must  confine  myself  only  to  some  few  inferences.  Is  it  so,  that 
both  in  point  of  secrecy  and  safety,  the  life  of  the  believer  is  hid 
with  Christ  in  God? 

1st,  If  it  be  so,  in  respect  of  secrecy,  then  hence  see, 

The  difference  between  the  righteous  and  the  wicked,  which  yet 
is  hard  to  discern,  because  the  life  of  the  righteous  is  hid :  they 
are  not  of  the  world,  and  therefore  the  world  hates  them:  their 
life  is  not  a  natural,  but  a  spiritual  life  ;  not  a  visible,  but  an  in- 
visible life ;  not  an  exposed,  but  a  hidden  life  :  the  best  part  of  it 
lies  in  the  hidden  man  of  the  heart;  therefore  many  times  their 
religion  goes  for  a  sham,  and  their  sincerity  reproached  and  reviled 
as  hypocrisy.  Their  hidden  lif^  will  one  day  appear,  when  Christ 
their  life  shall  appear.     Hence, 

Many  believers  have  doubts  and  fears  about  their  own  state, 
because  their  life  is  so  hid  that  it  doth  not  always  appear  to  them 


388  THE    BEST    SEC  U  KIT  T, 

seh^es.  Their  life  is  a  life  of  foith,  not  of  sense  or  siglit ;  and  it  is 
tlie  faith  of  things  not  seen.  Herein  God  designs  the  glory  of  his 
invisible  perfections,  his  faithfulness  and  truth  particularly,  when 
we  trust  in  him  for  more  than  we  see.  Herein  appears  the  excel- 
lency of  faith.  The  apostle  speaks  of  three  precious  things,  the 
precious  promises,  the  precious  blood  of  Christ,  and  precious  faith : 
why,  it  will  be  able  to  live  comfortably,  when  all  outward  props 
are  gone,  even  upon  an  unseen  Jesus ;  in  whom,  though  now  ye 
see  him  not,  yet  believing,  ye  rejoice :  hence  compared  to  an 
anchor,  Heb.  vi.  19.  AVhen  the  anchor  is  cast  out,  it  keeps  the 
ship  in  the  midst  of  the  sea  stable,  by  taking  hold  of  something 
not   seen   by  the  mariner:    thus   faith   and   hope   enter   within 

the  veil, The  believer  casts  out  his  anchor,  and   it  takes  hold 

of  things  unseen,  and  as  invisible  as  Christ  in  God,  and  God  in 
Christ.     Thus, 

The  believer's  hidden  life  bears  some  conformity  to  the  life  of 
Christ ;  We  are  predestinate  to  be  conformed  to  his  image. 
When  Christ  was  on  earth,  his  divinity  was  much  veiled  by  his 
humanity  :  though  rays  of  divinity  sometimes  shone  forth  in  his 
miracles  to  convince  the  world  ;  yet  the  wicked  world  said,  He  did 
what  he  did  by  Beelzebub ;  his  divine  person  and  glory  was  hid 
from  the  world,  and  so  is  the  believer's  spiritual  life  ;  and,  as 
Christ  had  meat  to  eat,  the  world  knew  not  of,  when  it  was 
his  meat  and  drink  to  do  his  Father's  will;  so  believers  have 
hidden  meat,  hidden  manna,  a  hid  and  secret  feast,  Prov,  ix,  17, 
"  Bread  eaten  in  secret  is  pleasant,"  or  bread  of  secrecies,  as  it  is 
in  the  Hebrew.  Our  Lord  Jesus,  shewing  the  excellency  of  the 
things  of  his  kingdom,  does  it  by  the  secrecy  of  them  ;  therefore 
it  is  compared  unto  a  "  treasure  hid  in  a  field ;  the  which  when  a 
man  hath  found,  he  hideth  and  for  joy  thereof  goeth  and  selleth 
all  that  he  hath,  and  buyeth  that  field,"  Matt.  xiii.  44. 

Hence  let    none   satisfy  themselves  then  with  the  external  part 

of  religion,  and  seek  no  more ;  this  is  not  the  hidden  life. 

The  true  believer  values  outward  means  indeed,  as  the  channel 
of  life ;  but  he  sees  this  is  not  the  water  of  life :  therefore  he 
cannot  be  satisfied  without  union  to  Christ ;  for,  his  life  is  hid 
with  Christ ;  or  without  communion  with  God  ;  for,  his  life  is  hid 
with  Christ  in  God.  The  hidden  part  of  duty  is  the  best 
part ;  and  they  have  only  a  shadow  of  life  that  want  this  hidden 
life. 

2dly,  Is  their  life  hid  with  Christ  in  God  in  respect  of  safety  ? 
Hence  see,  not  only  what  hidden  provision  believers  have  for 


FOR    THE    BEST    LIFE.  889 

maintaining  their  hidden  life,  but  also  wliat  good  security  they 
have  for  their  life,  to  all  eternity.  0  believer,  your  life  of  right- 
eousness or  justification  is  secured,  your  life  of  grace  or  sanctili- 
cation  is  secured,  and  your  life  of  glory  is  secured  ;  for  it  is  hid 
with  Christ  in  God.  When  you  are  to  celebrate  the  Eucharist,  do 
it  with  a  song  of  praise,  for  Christ  as  your  life,  and  for  the  security 
of  it,  as  hid  with  Christ,  and  hid  in  Grod.  O  Sirs,  how  great  is  the 
blessing  of  eternal  life,  secured  in  the  hand  of  the  eternal  God ! 
Had  God  left  our  life  and  salvation  in  our  own  hand,  we  had 
certainly  lost  it ;  but,  O  what  cause  have  we  to  bless  God,  that  has 
done  this  for  us,  to  lay  up  your  life  where  neither  man,  death, 
nor  devils  can  reach  it ;  and  where  the  gates  of  hell  shall  not  be 
able  to  prevail  against  us  or  it!  Happy  they  that  have  fled  to 
Christ,  and  are  born  again  :  they  were  born  children  of  wrath,  but 
now  they  are  children  of  life ;  whose  life  being  hid  with  Christ  in 
God,  is  as  safe  and  secure  forever,  as  the  life  of  Christ  in  God,  and 
consequently  as  the  life  of  God  himself. — But  who  may  lay  chiim 
to  this  life,  and  so  to  the  seal  of  this  security  in  the  sacrament? 
This  leads  to  another  inference. 

3dly,  Is  the  believer's  life  hid  with  Christ  in  God,  here  then  is  a 
hidden  mark  of  these  who  shall  be  worthy  communicants  in  God's 
sight ;  they  have  that  spiritual  life,  which  I  told  you  consisted  in 
a  life  of  righteousness,  a  life  of  grace,  and  a  life  of  glory.  The 
last  of  these  I  need  not  speak  of,  except  in  so  far  as  the  two  former, 
being  the  beginning  and  first  fruits  of  it,  afford  them  ground 
for  the  hope  of  glory  :  but  all  believers  in  Christ,  for  whom  this 
communion-table  is  covered,  they  have  actually  a  life  of  righteous- 
ness, and  a  life  of  grace  hid  with  Christ  in  God. Therefore, 

try  and  examine,  whether  you  are  brought  from  a  state  of 
death,  in  the  first  Adam ;  to  a  state  of  life,  in  the  second  Adam. 
And, 

Are  you  brought  to  a  life  of  righteousness  and  justification 
before  God  ?  If  not,  then  you  are  dead  in  law,  and  under  con- 
demnation ;  but  if  otherwise,  then  tell  me,  where  is  your  life  of 
righteousness  hid  :  where  lies  it  ?  Can  you  say  it  is  not  in  you  ? 
Is  it  not  in  your  works  ;  is  it  not  in  your  duties  ;  is  it  not  in  your 
graces;  is  it  not  in  your  frames;  it  is  not  in  your  experiences; 
Where  then  is  it?  Can  you  say,  before  God,  I  have  been  shaken 
out  of  all  hope  of  life  and  justification  upon  any  other  ground  but 
the  righteousness  of  God,  the  doing  and  dying  of  the  Son  of  God, 
his  obedience  and  satisfaction  ?  "  But  now  the  righteousness  of 
God  without  the  law  is  manifested,  being  witnessed  by  the  law 


390  THE     BEST     SECUEITT, 

aad  tbe  prophets  ;  even  the  righteousness  of  Grod,  which  is  by 
faith  of  Jesus  Christ  uuto  allaud  upon  all. them  that  believe,"  Eom, 
iii.  21,  22.  Have  you  been  made  to  fly  from  the  wrath  of  (Jod, 
\rhich  is  revealed  from  heaven,  in  the  law,  against  all  ungodliness 
and  unrighteousness  of  men,  to  the  blood  of  God  revealed  from 
heaven  in  the  gospel,  to  cover  you  from  that  avenging  wrath  ? 
For  it  is  said,  Eom.  v.  9,  "  Being  now  justified  by  his  blood,  we 
shall  be  saved  from  wrath  through  him."  Are  you  begotten  to  a 
lively  hope  of  justification  through  the  resurrection  of  Christ ;  and 
have  no  life  at  all  this  way,  but  by  faith,  saying,  In  the  Lord  have 
I  righteousness  ?  I  have  no  righteousness  for  acceptance  with 
God  but  in  him,  who  is  the  Lord  my  righteousness.  Then  you 
have  a  life  of  ri^hteousness  hid  with  Christ  in  God,  and  a  right 
to  the  sacramental  seal,  which  is  a  seal  of  the  righteousness 
of  faith. 

Are  you  brought  to  a  life  of  grace  or  sanctification  ?  If  not, 
you  are  dead  in  sin,  and  under  the  power  and  dominion  thereof; 
but  if  otherwise,  then  where  is  your  life  of  grace  hid  and  stored 
up?  Some  find  all  their  life  in  their  hand,  as  it  is  said,  Isaiah 
Ivii.  10 ;  but  the  true  believer  has  his  life  in  his  Head,  even  in 
Christ,  The  head  of  the  body  the  church,  Eph.  iv.  22,  23.  The  life 
of  grace  is  indeed  in  us  subjectively ;  yet  so  as  Christ  only  is  the 
fountain  of  it.  This  life  of  grace  makes  a  change  of  nature,  heart 
and  life,  in  all  that  are  the  subjects  of  it.  Restraining  grace  only 
ties  up  the  wolf,  but  regenerating  grace  makes  him  like  the  Lamb, 
having  some  likeness  to  the  holy  Lamb  of  God. — Christ,  by  his 
Spirit,  is  the  life  of  this  life  of  grace,  according  to  the  promise, 
John  iv.  14,  "  The  water  that  I  shall  give  him  shall  be  in  him  a 
well  of  water  springing  up  into  everlasting  life." — Christ  is  the 
root  of  this  life.  Separate  the  branch  from  the  root,  or  break  it 
o.V  from  the  root,  and  then  the  life  of  it  is  gone,  it  dies;  "I  am 
tho  vine,  ye  are  the  branches:  he  that  abideth  in  me,  and  I  in 
him,  the  same  bringeth  forth  much  fruit :  for  without  me  ye  can 
d()  nothing,"  John  xv.  4. — Christ  is  the  fountain  of  this  life  ;  just 
as  the  sun  is  the  founkin  of  light,  and  the  fountain  of  these  beams 
that  shine  into  the  house.  Can  the  beams  have  any  subsistence  if 
thev  were  kept  by  themselves,  separate  from  the  sun  ?  Nay,  you 
cannot  shut  the  windows  and  keep  the  beams,  or  preserve  them 
by  keeping  them  by  themselves,  separate  from  the  sun  :  take  away 

the  sun  and  the  beams  perish  forever. Thus  your  life  of  grace 

lias  no  bottom  itself;  the  separation  of  it  from  Christ  is  the 
desLructioa  of  it.     Self-dependence  then  is  self-destruction  ;  foj'  the 


FOR     THE     BEST     LIFE.  391 

new  creature  has  no  depeiideuce  on  itself,  witliout  Christ,  no  more 
than  a  beam  has  on  itselfj  without  the  sun. 

Well,  have  you  such  a  knowledge  and  experience  of  this,  with 
reference  to  the  life  of  grace,  as  you  see  that  this  life  is  not  in 
your  hand,  but  in  your  Head,  Christ  Jesus?  Are  you  content 
and  well-pleased  with  this  divine  disposal,  even  when  you  find  no 
life  or  liveliness,  no  strength  or  ability  in  yourself,  that  you  have 
it  to  say  by  faith.  In  the  Lord  is  my  life  and  strength  ;  In  the 
Lord  have  I  righteousness  and  strength  ?  AV^hen  you  find  your- 
self empty,  can  this  satisfy  your  heart,  that  it  pleased  the  Father 
that  in  him  should  all  fullness  dwell,  and  not  in  you  ;•  that  your 
stock  should  be  in  his  hand,  and  not  in  yours  ;  that  he  should 
be  the  glory  of  your  strength,  the  Lord  of  your  life,  and  the  dis- 
penser and  disposer  of  it  as  he  pleases  ?  Even  when  you  find 
yourself  dead,  yet  can  the  faith  of  this,  that  Jose[)h  is  alive,  or  that 
Jesus  ives,  bring  in  more  contentment  to  your  heart  than  if  you 
had  life  at  your  own  command  ?  •  Dare  you  say,  with  David,  Psalm 
xxvii.  1,  8.  "  The  Lord  is  the  strength  of  my  life  ;" — "  in  this 
will  I  be  confident?"  This  says,  your  life  of  grace  is  hid  with 
Christ  in  God;  and  that  you,  dead  as  you  are  in  yourself,  shall  be 
welcome  to  his  table,  who  saj^s,  "  Because  I  live,  ye  shall  live  also." 

4rtily.  Passing  other  inferences,  I  would  close  witli  this,  that 
hence  we  may  see  the  duty  both  of  all  these  who  want  this  life, 
that  they  ma,y  get  the  possession  of  what  they  want ;  and  these 
who  have  this  life,  and  are  possessed  of  it,  that  they  may  get  the 
comfort  of  what  they  have. 

To  you  who  want  this  life,  I  would  say  a  word  about  your 
duty.  If  you  would  not  wish  to  remain  forever  in  a  state  of 
death,  destitute  of  righteousness  and  grace  ;  and  if  you  have  a  life 
of  righteousness,  grace,  and  glory  secured,  then  you  must  "  come 
to  Christ,"  that  you  may  have  a  "  life  hid  with  Christ  in  God." 
And  in  order  that  you  may  comply  herewith,  we  shall,  1.  Lay 
before  you  some  motives  to  excite  your  compliance  with  the 
duty.  2.  Offer  some  directions  for  your  acceptable  doing  thereof. 
We  are  to  lay  before  you  some  motives  to  excite  your  compliance 
with  the  duty. 

Consider,  by  way  of  motive,  that  while  you  remain  in  unbelief, 
you  remain  dead  Avhile  you  live.  True  believers,  who  have  a  life 
hid  with  Christ  in  God,  they  are  dead  to  sin,  and  dead  to  the  law, 
as  a  covenant ;  but  you  are  dead  in  sin,  and  dead  in  law,  under 
the  curse  and  condemnatory  sentence  of  it ;  and  there'oi'e  you 
must  be  made  alive,  or  else  be  miserable  forever. 


392  "  THE    BEST    SECURITY, 

0  consider,  that  life  is  a  precious  thing;  even  natural  life  is 
very  precious :  "  Skin  for  skin,  yea,  all  that  a  man  hath  will  he 
give  for  his  life,"  Job  ii.  4.  I  have  read  of  a  Roman  drowning, 
that  took  hold  of  the  boat  with  his  right-hand;  and  when  that  was 
cut  off",  he  held  with  his  teeth,  till  his  head  was  cut  off.  Men  will 
do  much  for  their  life ;  and,  if  natural  life  be  so  precious,  what 
must  spiritual  and  eternal  life  be  ? 

Consider,  that  better  you  had  never  had  natural  life,  if  you  have 
not  this  hidden  life;  better  Judas  had  never  been  born,  than  to 
have  betrayed  the  Lord  of  life ;  better  you  had  never  been  born, 
than  not  to  be  born  again  to  this  life,  or  not  to  come  to  Christ  for 
life;  or,  that  this  should  be  a  part  of  your  doom,  out  of  the 
mouth  of  Christ,  Ye  would  not  come  to  me,  that  ye  might  have 
life. 

We  next  offer  some  directions  for  your  right  complying 
with   this  duty.     Therefore,  by  way  of  direction,  we  exhort  you. 

To  know  and  be  persuaded  of  it,  that  you  cannot  have  life  in 
yourselves,  nor  quicken  your  own  souls,  you  are  surely  dead  ; 
and,  it  is  as  sure,  you  cannot  raise  yourself,  no  more  than  dead 
carcasses  in  the  grave  can  put  life  into  themselves.  It  is  the  God 
that  quickens  the  dead,  who  can  breathe  this  life  into  you,  and 
make  you  live  this  supernatural  life,  by  faith  ;  which  faith -sees 
there  is  no  life  but  in  Christ,  saying,  I  live,  yet  not  I,  but  Christ 
lives  in  me.  The  life  of  faith  is  a  mysterious  living  upon  life  in 
another  ;  a  life  hid  with  Christ  in  God  :  and  yet  it  is  not  only  his 
life,  but  ours  in  him  ;  for,  it  is  said,  "  Your  life  is  hid  with  Christ 

in  God." What  is  this  ?     A  life  not  in  ourselves,  but  hid 

with  Christ  in  God,  and  yet  must  be  yours  by  faith,  that  it  may 
be  said  of  you  in  particular.  Your  life  is  hid  with  Christ  in 
God. 

Hear  and  believe  the  word  of  Christ  for  it :  his  word  is  the 
word  of  life;  "To  whom  shall  we  go?  thou  hast  the  words  of 
eternal  life,"  John  vi.  68.  Now,  neither  men  nor  angels  can  give 
life  by  their  words ;  for,  no  minister  on  earth,  nor  angel  in  heaven, 
has  the  words  of  eternal  life  :  but  if  Christ  has  warranted  me  to 
speak  them  in  his  name,  then  he  can  make  them  the  powerful 
channel  of  life  to  your  souls,  who  are  dead  sinners  hearing  me  : 
And  I  must  tell  you,  these  words  of  eternal  life,  that  Christ  only 
has,  are  put  in  my  commission  to  speak  unto  all  and  every  one 
within  these  walls,  according  as  the  angel  of  the  Lord  says,  Acts 
V.  20,  "  Go,  stand  and  speak  in  the  temple  to  the  people  all  the 
words  of  this  life."     Why  then,  since  there  is  a  warrant  given  by 


FOR    THE    BEST    LIFE.  893 

him  who  sa3's,  "  Go,  preach  the  gospel  to  every  creature  ;"  and  a 
warrant  ia  his  name  to  speak  to  you  all  the  words  of  this  life,  that 
is  hid  with  Christ  in  God  ;  then  he  that  hath  ears  to  hear,  let 
him  hear  the  voice  of  the  Son  of  God,  who  has  the  words  of 
eternal  life,  so  as  to  be  able  to  convey  life  by  a  word ;  and  who 
saith,  "  The  hour  is  coming,  and  now  is,  when  the  dead  shall  hear 
the  voice  of  the  Son  of  God. :  and  they  that  hear,  shall  live." 
John  V.  25. 

Your  dead  and  lifeless  state  is  no  valid  objection;  your  dead 
and  lifeless  heart  is  no  objection  here ;  a  dead  and  lifeless  frame 
is  no  objection :  it  is  quite  out  of  purpose  to  make  these  objec- 
tions, when  that  is  the  very  case  he  takes  in  hand  to  cure.     Dead 

and  lifeless  souls  are  these  he  is  speaking  to. Life  can  answer 

all ;  and  it  is  the  Lord  of  life  who  is  speaking. Death  can  be 

no  bar  in  his  way ;  nay,  death  is  the  desperate  case  itself,  which 
he  has  come  to  cure  with  his  word  ;  what  word  ?  "I  am  the  re- 
surrection and  the  life  :  he  that  believeth  in  me,  though  he  were 
dead,  yet  shall  he  live :"  John  xi.  25. 

O  Sirs,  do  you  now  believe  ?  Alas  !  say  you,  I  do  not  feel  life 
coming  into  my  soul.  O  mistake  not  the  matter,  poor  soul ;  you 
speak  as  if  you  were  called  to  believe  that  there  is  life  in  you,  or 
that  you  should  first  feci  that  there  is  life  in  you,  before  you 
believe.  This  is  cross  to  believing.  The  question  is  not,  if  you 
feel  life  in  you ;  it  is  better  that  you  feel  death  and  deaduess,  and 
sin  and  misery  in  you :  the  question  is,  if  you  will  believe  there 
is  life  in  another;  even  life  hid  in  Christ  for  you.  Do  you 
believe,  that  the  life  you  need  and  want  is  in  him ;  and,  that  he 
will  give  it  out  as  he  pleases  ?  Though  you  had  been  dead  and 
stinking  in  the  grave  of  sin  and  death  for  four  days ;  yea,  four 
years ;  fourscore  of  years,  it  is  all  a  matter  to  him,  when  he,  as 
the  Lord  of  life  and  death,  is  speaking  to  you,  and  saying, 
Lazarus,  Come  forth  :  arise,  the  Master  calleth  you.  Said  I 
not  unto  you,  if  you  would  believe,  you  should  see  the  glory  of 
God. 

If  the  eternal  life  of  your  souls  were  not  hid  in  Christ  and  un- 
seen, it  would  not  be  the  object  of  faith,  which  is  the  evidence  of 
things  not  seen,  but  the  object  of  sense  and  feeling,  like  things 
visible  and  sensible  ;  and  therefore,  if  ye  now  believe,  though  you 
have  no  sense  or  feeling  of  life  in  yourself;  and  believe  that  this 
life  is  hid  with  Christ  in  God,  and  that  God  is  infinitely  wise  and 
merciful  to  you,  in  storing  up  your  life  and  salvation  in  such  a 
sure  hand  for  you ;  then  I  will  assure  you,  that,  in  due  time,  after 


394 


THE     BEST     SECURITY, 


7  3  b  'lieve,  ye  shall  ba  sealed  with  the  holy  Spirit  of  promise, 
and  shall  experience  the  power  and  efBcacy  of  his  believed  word. 
Therefore, 

We  should  not  speak  to  those  who  have  this  life,  and  are  posses- 
ed  of  it  by  faith,  that  they  may  get  the  comfort  of  what  they  have 
hidden  and  i  i  d  up  for  them  in  Christ.  Referring  what  I  would 
say  to  you  till  afterwards,  I  shall  only  now  say,  your  special  duty 
is  to  believe  yet  more  and  more  ;  and  to  be  strong  in  the  faith 
of  what  life  you  have  in  Christ;  and  strong  in  the  grace  that  is  in 
Christ  Jesus.  Though  you  were  never  so  dead  and  lifeless,  dark 
and  destitute  of  yourself;  3'et,  having  no  confidence  in  the  flesh, 
your  duty  is  to  rejoice  in  Christ  Jesus,  in  whom  are  hid  all  the 
treasures  of  wisdom  and  knowledge;  all  the  treasures  of  light,  life, 
grace,  truth,  and  fullness  of  wisdom,  righteousness,  sanctification, 
and  redemption  ;  and  all  that  is  hid  with  him  in  God,  for  main- 
taining your  spiritual  li!e  in  time  and  eternity  ;  saying,  In  this 
will  I  be  confident:  and,  in  this  confidence,  it  is  your  duty  to  go 
to  his  table,  praising  him,  and  confiding  in  nothing  that  can  be 
either  seen  or  felt  in  you  by  sense;  but  looking  to  him  through 
the  glass  of  his  own  word  by  faith,  and  relying  on  that  which  is 
hidden  and  unseen  ;  because  your  hidden  life  must  be  maintained 
with  hidden  manna;  and  thus  believing,  ye  shall  have  the  witness 
in  yourselves,  that  your  life  is  hid  with  christ  in  god. 


A  PART  OF  the 

DISCOURSE 
BEFORE    SERVING    OF    THE    TABLES. 

The  sacramental  supper,  which  now  we  are  to  celebrate,  is  an 
open  seal  of  an  hidden  life,  a  visible  seal  of  an  invisible  life  ;  and 
these  who  are  to  be  admitted  with  God's  allowance  are  only  these 
who  have  a  "life  hid  with  Christ  in  God,"  who  have  Christ  for 
their  life :  therefore,  all  the  dead  are  to  be  debarred,  etc. ; 
and  all  the  living  are  to  be  invited,  who  live  by  faith,  etc. 

That  believers  in  Christ  may  go  with  the  more  confidence  of 
faith  to  a  communion  table  ;  I  shall  lay  a  few  evidences  before  you 
of  the  "life  hid  with  Christ  in  God."  boch  in  point  c»f  secrecy,  and 
in  point  of  safety. — And, 

You  may  know  that  you  have  a  life  hid  with  Christ  in  God,  if 
you  truly  judge  your  life  to  be  more  safe  in   the  hand  of  Christ, 


FOR    THE    BEST    LIFE.  895 

than  when  yon  have  life  and  liveliness  in  your  own  hand.  Do  you 
think  your  own  life  safer  in  his  hand  than  in  your  own  ?  and  can 
you  bless  God  for  putting  all  things  into  his  hand,  and  your  life 
also?  Do  you  think  the  Father  ought  to  be  loved  and  adored, 
because  he  "  loveth  the  Son,  and  hath  given  all  things  into  his 
hand  ?"  John  iii.  35.  ■ 

You  may  know  that  your  life  is  hid  with  Christ  in  God,  if  you 
reckon  your  hidden  security  your  best,  and  even  better  than  felt 
enjoyments.  Though  felt  enjoyments  be  sweetest,  for  the  time  they 
last ;  yet,  do  you  know  and  believe  that  your  hidden  life  in  Christ 
is  the  surest?  And  hence,  can  you  not  live  upon  a  promise 
believingiy,  even  when  you  find  not  the  performance  sensibly, 
because  you  know  that  all  the  promises  of  God  are  Yea  and 
Amen,  in  Christ  Jesus,  to  the  glory  of  God  ?  If  you  can  do 
this,  through  grace,  then  you  have  a  life  hid  with  Christ  in  God. 

You  may  know  this  mysterious  privilege  by  this  evidence, 
namely,  your  believing  in  him,  as  a  Christ  in  God,  even  when  you 
cannot  feel  him  to  be  Christ  in  you.  It  is  true,  they  are  happy  to 
whom  God  makes  known,  what  is  the  riches  of  the  glory  of  this 
mystery  among  the  Gentiles,  which  is  Christ  in  you  the  hope  of 
glory,  Col.  i.  27.  Christ  in  you  is  a  great  matter  ;  and  yet  Christ 
in  God  is  a  greater  and  deeper  part  of  the  mystery,  Christ  in  us 
spiritually,  is  a  great  mystery  ;  Christ  in  God,  hypostatically  and 
supereminently,  is  a  deep  and  adorable  mystery  ;  and  Christ  in 
God  federally,  as  Christ's  God  and  your  God,  is  a  profound 
mystery.  I  confine  myself  to  such  a  way  of  speaking  about  it, 
as  I  hope  ordinary  believers  may  understand.  When  you  cannot 
feel  him  to  be  Christ  in  you,  in  respect  of  his  gracious,  comfortable 
presence  with  you,  can  you  believe  him  to  be  Christ  in  God,  in 
respect  of  glorious,  ineffable  presence  with  the  Father,  as  your 
representative,  knowing  you  have  an  "Advocate  with  the 
Father?"  Then  you  have  a  "  life  hid  with  Christ  in  God,"  if  you 
can  live  by  faith,  upon  the  fountain  of  life,  even  when  the  streams 
of  sensible  enjoyments  are  dried  up. 

You  may  know  if  you  have  a  life  hid  with  Christ  in  God,  if 
you  see  Christ  in  God's  light,  and  God  in  Christ's  liu-ht  ;-Christ  in 
the  light  of  God,  and  God  in  the  light  of  Christ ;  I  mean,  if  you 
are  brought  to  some  knowledge  and  acquaintance  with  God  in 
Christ  by  the  light  of  the  word,  which  is  the  light  of  God  ;  and  in 
the  light  and  illumination  of  the  Spirit,  which  is  the  Spirit  of 
God.  God  is  not  known  but  in  the  light  and  revelation  of  Christ; 
"No   man   hath   seen  God   at   anytime;  the  only  begotten  Son, 


89(5  THE     BEST     SECURITY, 

which  is  in  the  bosom  of  the  Father,  he  hath  declared  him,"  John 
i.  1(S.  Christ  is  not  li^nowu  but  in  the  light  of  God,  by  the  Father's 
teaching  ;  "  No  man  can  come  to  me,  except  the  Father  which 
hath  sent  me  draw  him,"  John  vi.  44.  And  how  doth  he  draw  to 
acquaintance  with  Christ?  Why,  "It  is  written  in  the  prophets, 
And  they  shall  bo  all  taught  of  God.  Every  mg,n  therefore  that  hath 
heard,  and  hath  learned  of  the  Father,  corneth  unto  me,"  verse  45. 
Tell  me  then,  has  the  Spirit  been  sent  from  the  Father  and  the 
Sou,  so  to  testify  of  Christ  in  the  word  to  you,  as  you  have  seen 
his  glory,  in  that  glass,  as  the  glory  of  the  only  begotten  of  the 
Father,  full  of  grace  and  truth,  making  him  matchless  in  our 
eye,  and  so  as  beholding  his  glory,  you  were  changed  into 
the  same  image?  This  says,  "your  life  is  hid  with  Christ  in 
God  ?" 

You  may  know  this  mysterious  privilege,  that  your  life  is  hid 
with  Christ  in  God,  if  you  know  where  your  life  is  hid,  or  if  you 
know  with  whom,  and  in  whom  it  is  hid,  by  knowing  the  mutual 
union  and  relation  between  Christ  and  God.  Indeed,  it  is  one  of 
the  most  deep  points  of  knowledge  that  can  be  spoken  of,  to 
know  Christ  in  God,  and  God  in  Christ ;  of  this  our  Lord  speaka 
to  Philip,  John  xiv.  9.  When  Philip  had  said,  "  Shew  us  the 
Father  " — "  Jesus  saith  unto  him,  Have  I  been  so  long  time  with 
you,  and  yet  hast  thou  not  known  me,  Philip?  He  that  hath  seen 
me  hath  seen  the  Father."  And  verse  10,  "  Believest  thou  not 
that  I  am  in  the  Father,  and  the  Father  in  me?  The  words  that 
I  speak  unto  you,  I  speak  not  of  myself;  but  the  Father  that 
dwelleth  in  me  he  doeth  the  works."  And  verse  11,  "Believe  me 
that  I  am  in  the  Father,  and  the  Father  in  me."  Why,  what  is  it 
to  believe  that  ?  It  is  even  to  believe  that  Christ  is  in  God, 
and  God  is  in  Christ :  to  know  this  is  to  know  where  our  life 
lies. 

But  one  may  justly  allege,  That  the  time  is  not  yet  come  for 
knowing  this  mysterious  point  of  knowledge,  since  Christ  speaks 
of  another  day  for  knowing  it ;  "  At  that  day  ye  shall  know  that 
I  am  in  my  Father,  and  ye  in  me,  and  I  in  you,"  John  xiv.  20. 
Indeed,  the  day  of  glory  will  make  it  known  in  another  manner; 
but  yet  the  day  of  grace  makes  it  known,  so  as  to  make  it  the 
object  of  faith,  though  not  the  object  of  sight  and  vision :  and  of 
this  knowing  of  it,  as  the  object  of  faith  here  in  time,  our  Lord 
seems  to  speak;  for  he  is  promising  the  Spirit  of  truth,  verses  16, 
17  ;  to  be  sent  after  his  ascension,  by  whose  illumination  they 
should  see  him  ;  for,  "yet  a  little  while,"  says  he,  "and  the  world 


FOR     THE     BEST     LIFE.  397 

seeth  me  no  more ;  but  ye  see  mc ;  because  I  live,  ye  sliall  live 
also  :"  and  then  it  follows,  "At  that  day  ye  shall  know  that  1  am 
in  my  Father,  and  ye  in  me."  So  that  this  hidden  life  is  hidden 
iu  this  knowledge,  even  as  that  word,  "because  I  live,  ye  shall 
live  also,"  stands  between  the  seeing  that  is  before,  and  the 
knowing  that  is  after  it:  "Ye  see  me:  b'ecause  I  live,  ye  shall 
live  also.  At  that  day  ye  shall  know."  When  the  Spirit  lets  you 
see  me,  in  whom  your  life  is  hid,  then  ye  shall  know  that  I  am  in 
my  Father. 

Quest,  now  shall  a  person  know  that  he  understands  such  a 
deep  mystery  as  this  ? 

Answ.  As  it  cannot  be  known  but  by  believing  it ;  so,  then 
you  believe  it  truly,  when,  though  you  must  confess  your  ignor- 
ance about  it,  yet  your  faith  of  it  brings  in  a  kind  of  pleasure  to 
the  soul,  as  it  exhibits  to  your  view  the  ineffable  relationship  and 
oneness  between  Christ  and  God,  the  near  and  dear  relation  be- 
tween them ;  yea,  such  a  natural,  federal  union  between  them,  as 
that  their  life  and  interest  is  inseparably  wrapt  together,  and  your 
life  wrapt  in,  as  it  were,  between  them,  while  it  is  "hid  with 
Christ  in  Grod,"  as  his  God  and  your  God,  his  Father  and  vour 
Father.  This  is  life  eternal,  to  know  God  in  whom  our  life  is  hid; 
"Ye  shall  know  that  I  am  in  my  Father,  and  ye  in  me,  and  I  in 
you."  This  is  such  a  great  matter,  that  Christ  speaks  of  it  to  his 
Father,  as  well  as  to  his  brethren  ;  "  This  is  life  eternal  that  they 
might  know  thee,  the  only  true  God,  and  Jesus  Christ  whom  thou 
hast  sent,"  John  xvii.  3. 

You  may  know  your  life  is  hid  with  Christ  in  God  by  this  evi- 
dence, namely,  your  knowing  that  the  things  of  Christ  are  the 
things  of  God,  John  xvi.  14,  15,  by  the  Spirit's  being  sent  to  glorify 
Christ,  and  shew  these  things  of  Christ  unto  you,  and  thereby 
guiding  you  into  all  truth,  and  so  to  the  knowledge  of  the  truth 
as  it  is  in  Jesus,  and  all  the  lines  of  truth  relating  to  Jesus,  the 
Saviour  and  Redeemer,  centering  in  God,  so  as  to  be  seen  as  the 
truths  of  God  in  Christ,  and  of  Christ  in  God  ;  then  you  may 
conclude  your  life  of  faith,  upon  these  truths,  is  "a  life  hid  with 
Christ  in  God." 

To  make  this  more  plain  and  particular,  tell  me.  Have  you  seen 
all  Christ's  mediatorial  actings  to  be  in  the  name  and  authority 
of  God?  And  do  you  on  this  account,  depend  upon  him,  and  lay 
the  weight  of  your  eternal  liie  upon  him,  knowing  that  all  his 
works  were  wrought  in  God,  according  as  it  was  prophesied, 
Micuh  v.  4,  "He  shall  stand  and  feed,"  [or  eule]  even  the  babe 


338  THE     BEST    SECURITY, 

of  Betlieleliem,  there  spoken  of,  "In  the  strength  of  the  Lord,  in  the 
majesty  of  the  name  of  the  Lord  his  God." — Have  j^ou  seen  that 
Christ,  in  his  doing  and  suffering,  was  sustained  of  Grod  ;  that  is, 
both  by  the  power  of  his  eternal  Godhead,  as  the  second  person 
of  the  glorious  Trinity,  and  by  the  power  of  his  eternal  Father  and 
eternal  Spirit,  as  one  God  with  him,  and  thus  strengthened  and 
upheld  of  God,  who  said,  Isa.  xlii.  1,  "Behold  my  servant  whom  I 
uphold ;  mine  elect  in  whom  my  soul  delighteth :  I  have  put  my 
spirit  upon  him:  he  shall  bring  forth  judgment  to  the  Gentiles?" 
— Do  you  see  the  blood  and  righteousness  of  Christ  to  be  the  blood 
of  God,  and  the  righteousness  of  God?  and  that  therefore  your  life 
of  justification  is  happily  secured  with  Christ  as  he  is  Jehovah 
our  righteousness,  and  so  a  righteousness  bid  with  Christ  in  God? 
— Do  you  see  the  grace  that  is  in  Christ,  to  be  the  grace  of  God, 
and  the  fullness  that  is  in  Christ,  to  be  the  fullness  of  God  ?  and 
that  therefore  the  life  of  grace  that  j^ou  have  is  not  so  much  life 
and  grace  handed  to  you,  as  it  is  life  and  grace  hid  in  Christ,  and 
with  Christ  in  God ;  knowing  that  grace  and  life  communicated  to 
you  is  but  water  in  a  vessel,  soon  spent  and  split ;  but  the  grace 
and  life  you  have  in  Christ  is  water  in  the  fountain  of  living 
waters,  still  flowing  and  overflowing,  still  unchangeable  and  inex- 
haustible ;  and  therefore,  are  you  brought  off  from  leaning  upon 
any  grace  received,  and  from  relying  on  anj^  grace,  life,  or  liveli- 
ness in  you,  so  as  not  to  be  desperate  and  hopeless,  even  when,  to 
your  sense,  you  are  dead  and  lifeless;  but  can  bless  and  adore  him 
that  3'Our  life  is  secured  elsewhere ;  and  can  leave  it  to  his  infinite 
wisdom  to  let  forth  and  send  the  Spirit  of  life  as  he  pleases,  and  in 
a  way  and  time  that  shall  be  most  for  his  glory  and  your  good  ? 
If  so,  then  your  "life  is  hid  with  Christ  in  God,"  And  therefore 
in  his  name  and  authority,  I  invite  you  to  come  to  his  table,  that 
you  may  get  your  faith  confirmed,  perhaps  your  soul  filled  with 
joy  and  peace  in  believing. 


THE 

DISCO  URSE 

AT   THE    SERVICE   OF    THE    FIRST    TABLE. 

Now  my  dear  friends  in  Christ,  you  whose  life  is  hid  with 
Chi'ist  in  God,  whether  you  are  sitting  at,  or  coming  to  this  table 
of  the  Lord,  though  your  life,  as  to  secrecy,  is  wholly  hid  from  the 


FOE    THE    BEST    LIFE.  399 

world,  and  much  hid  from  yourselves;  and,  as  to  safety,  is  well 
hid  and  secured  for  you  :  if  ^-ou  know  where  your  life  is  hid,  you. 
may  know  that  your  life  is  not  far  to  seek;  j^our  God  is  essentially 
every  where,  and  your  head,  Christ  Jesus,  is  persouall}''  every 
where,  though  his  human  nature  is  in  heaven  ;  his  divine  person 
is  wherever  God  is,  because  he  is  God- man  in  one  person:  and 
may  we  not  hope  he  is  graciously  and  spiritually  present,  by  his 
grace  and  Spirit,  when  now  also  he  is  symbolically  present  in  the 
elements  of  bread  and  wine.  Your  life  is  not  far  to  seek,  if  you 
knew  but  the  place  where  it  is  hid.  It  was  once  said  by  an  angel, 
after  Christ  was  risen,  and  noi  yet  ascended  to  heaven,  "  Come,  see 
the  place  where  the  Lord  lay  :"  this  was  spoken  of  his  human 
body  ;  and  the  place  where  he  lay  might  be  seen  by  the  eye  of 
the  body :  but  now  that  Christ  is  ascended  to  heaven,  I  have  a 
greater  word  to  say,  relating  to  his  divine  person,  and  that  is. 
Come,  see  the  place  where  the  Lord  lies;  come  and  see  him  in  the 
bosom  of  the  Father  ;  come  and  see  Christ  in  God  :  this  you  can- 
not see  but  by  faith,  and  believing  that  he  is  Christ  in  God,  or 
that  he  is  the  Christ  of  God.  If,  with  your  bodily  eyes,  you  look 
upon  the  elements  of  bread  and  wine  ;  yet,  look  to  them  no  other- 
wise, but  as  they  are  the  place  not  where  he  lay,  but  where  he 
now  lies.  Why,  say  you,  how  can  this  be  understood  ?  Is  the 
bread  and  wine  the  place  where  he  now  lies,  when  you  enjoin  us 
to  come  and  see  him  in  God  ?  I  will  tell  you  how  you  may  see 
the  bread  and  wine  to  be  the  place  where  he  lies;  why,  it  is  just 
by  opening  of  the  eye  of  faith  to  see  that  this  bread  is  the  bread 
of  God,  and  this  wine  is  the  blood  of  God ;  that  this  bread  is  the 
bread  of  God  that  came  down  from  heaven,  that  this  is  the  blood 
of  God  shed  for  you  :  then  will  you  see  where  your  life  lies  hid, 
even  with  Christ  in  God,  and  that  it  is  not  far  off.  Faith  has  not 
far  to  go  to  see  where  your  life  is  hid. 

"Our  Lord  Jesus  Christ,  the  same  night  in  which  he  was 
betrayed,  took  bread,"  etc.  saying,  Do  this  in  remembrance  of  me: 
Remember  I  am  the  bread  of  life,  the  hidden  manna,  for  maintain- 
ing your  hidden  life :  My  flesh  is  meat  indeed,  and  my  blood  is 
drink  indeed. 

After  supper  he  took  the  cup,  saying,  "This  cup  is  the  New 
Testament  in  my  blood,"  etc. 

Kovv,  this  new  covenant  of  promise,  sealed  with  the  blood  of 
Christ,  is  the  glass  wherein  to  see  that  your  life  is  hid  with  Christ 
in  God :  and  therefore,  now  let  your  faith  be  confirmed  in  this,  O 
believer,  that  your  life  is  hid  with  Chiist  in  the  promise  of  God; 


400  THE    BEST     SECUEITY, 

or,  in  a  promising  God  ;  for,  All  the  promises  of  God  are  in 
Christ;  Yea,  and  Amen,  to  the  glory  of  God;  and  this  is  the 
promise  that  he  hath  promised  us.  even  eternal  life,  the  life  of 
righteousness,  the  life  of  grace,  and  the  life  of  glory. 

See  now,  your  life  hid  with  Christ  in  the  bosom  of  God  ;  for, 
he  is  tlie  only  begotten  Son,  which  is  in  the  bosom  of  the  Father.  O 
what  a  well  secured  life  is  this  that  you  have,  when  hid  with 
Christ  in  God's  bosom,  even  in  the  bosom  of  his  everlasting  love, 
which  led  him  to  say,  I  have  loved  thee  with  an  everlasting  love ; 
therefore,  with  loving-kindness  have  I  drawn  thee. 

Your  life  hid  with  Christ  in  God,  is  a  life  hid  with  Christ  in 
the  blessing  of  God;  for,  God  hath  blessed  him,  and  "made 
him  most  blessed  forever,"  Psalm,  xxi.  6;  or,  as  in  the  margin. 
Set  him  up  to  be  blessings,  saying,  Men  shall  be  blessed  in 
him,  and  all  nations  shall  call  him  blessed.  O  believer,  God 
has  blessed  him  and  you ;  and  God  has  blessed  him,  to  be 
a  blessing  to  you:  he  has  blessed  him  for  the  love  he  bore 
to  him  and  you  ;  he  has  blessed  him  for  the  love  that  he  bore  to 
you  :  and  he  has  blessed  his  doing  and  dying  for  you,  and  accepted 
of  it ;  he  has  blessed  his  flesh  and  blood,  to  be  meat  and  drink  to 
you. 

See  now,  your  life  hid  with  Christ  in  the  seal  of  God,  the  privy 
seal  appended  to  his  commission,  and  to  his  names,  and  offices,  and 
relations  to  you ;  for.  Him  hath  God  the  Father  sealed,  and 
sealed  to  be  the  food  of  your  life  forever,  and  to  be  the  meat,  that 
endures  to  everlasting  life. 

See  now,  your  life  hid  with  Christ  in  the  purpose  and  decree  of 
God,  "  who  hath  saved  us,  and  called  us  with  an  holy  calling,  not 
according  to  oar  works,  but  according  to  his  own  purpose  and 
grace,  which  was  given  us  in  Christ  Jesus  before  the  world  began," 
2  Tim.  i.  9.  Now  you  may  see  your  calling  and  election  sure,  in 
the  calling  and  election  of  Christ,  who  was  called  and  chosen  of 
Govd  to  be  your  Saviour  and  Surety;  according  as  he  hath  chosen 
you  in  him,  before  the  foundation  of  the  world,  that  you  should 
be  holy. 

Now,  also  see  your  life  hid  with  Christ  in  the  relations  wherein 
he  stands  unto  God,  as  he  is  the  Son  of  God,  and  the  Sent  of  God; 
for,  while  his  Son-ship  stands  good,  your  life  of  adoption  and  son- 
ship  stands:  if  children,  then  heirs;  heirs  of  God,  and  joint  heirs 
with  Christ.  Do  you  know  and  believe,  that  the  Son  of  God  is 
the  Sent  of  God  ?  This  is  much  to  be  observed  :  for,  what  you 
thus  know  and  believe  upon  the  words  of  Christ,  as  they  are  the 


FOR    THE    BEST    LIFE.  401 

words  of  God,  Christ  in  his  prayers  commends  you  to  his  Father 
for  it;  "I  have  given  unto  them  the  words  which  thou  gavest  me; 
and  they  have  received  them,  and  have  known  surely  that  I  came 
out  from  thee,  and  they  have  believed  that  thou  didst  send  me." 
John  xvii.  8. 

Again,  let  faith  be  confirmed,  O  believer,  that  your  life  is  hid 
with  Christ,  as  in  the  relations  wherein  he  stands  unto  God,  so  in 
the  relations  wherein  God  stands  unto  him,  even  as  he  is  Christ's 
God  and  Father,  according  to  the  new-covenant  prophecy,  Thou 
art  my  Father,  he  shall  cry,  thou  art  my  God  alone ;  and  accord- 
ingly, he  went  up  to  heaven,  cryinji',  I  ascend  to  my  Father  and 
your  Father,  to  my  God  and  your  God.  O  ha}>py  life,  hid  with 
Christ  in  God,  as  his  God  and  your  God,  his  Father  and  your 
Father !  And  because  ye  are  sons,  he  hath  sent  forth  the  Spirit 
of  his  Son  into  your  hearts,  crying,  Abba,  Father. 

Again,  let  faith  here  see,  that  your  life  is  hid  with  Christ  in  the 
favour  of  God.  It  is  said,  Psalm  xxx.  5.  In  his  favour  is  life  ; 
and.  Psalm  Ixxxix.  17,  "  In  thy  favour  our  horn  sliall  be  exalted:" 
What  favour  ?  Even  the  favour  he  bears  to  Christ ;  for,  verses 
83,  34,  where  (though  it  is  promised,  that  he  will  visit  our 
iniquities,  with  the  rod,  yet)  it  is  said,  "  Nevertheless  my  loving- 
kindness  will  I  not  utterly  take  from  him,  nor  suffer  my  faithful- 
ness to  fail.  My  covenant  will  I  not  break,  nor  alter  the  thing 
that  is  gone  out  of  my  lips."  Your  life  is  hid  in  the  favour  that 
God  bears  to  Christ ;  you  are  favoured  and  accepted  in  the 
Beloved. 

0  believer,  eat  and  drink ;  yea,  drink  abundantly  of  the  strong 
wine  of  consolation,  so  as  to  be  filled  with  joy  and  peace  in  believing, 
that  your  life  is  hid  in  the  wisdom  of  God :  and,  indeed,  infinite 
wisdom  cannot  contrive  a  better  hiding  place  for  your  eternal  life, 
nor  a  better  security  for  it. 

Your  life  is  hid  with  Christ  in  the  power  of  God ;  for,  as  Christ 
is  the  wisdom  of  God,  and  made  of  God  wisdom  to  you ;  so  he  is 
the  power  of  God,  and  made  of  God  your  strong  Eedeemer,  mighty 
to  save,  and  able  to  save  to  the  uttermost :  and  a  life  hid  in  the 
Almighty  power,  is  not  well  secured  against  all  the  power  of  earth 
and  hell  ?     *     *     * 

Again,  feed  upon  this  meal,  that  your  life  is  hid  with  Christ  in 
the  holiness  of  God,  who  has  sworn  by  his  holiness  that  he  will 
not  lie  unto  David,  his  seed  shall  endure  forever:  yea,  his  holiness 
in  Christ  secures  your  being  holy  as  he  is  holy,  and  the  perfection 
of  holiness  at  last. 
Vol.  II.— 26 


402  THE     BEST     SECUEITY, 

Feed  upon  this  meal  further,  that  your  life  is  hid  with  Christ 
in  the  justice  of  God.  It  is  true,  sin-revenging  justice  secures  the 
eternal  death  and  destruction  of  all  the  wicked;  bat,  O  believer, 
the  satisfied  justice  of  God  in  Christ  secures  your  eternal  life,  your 
life  of  justification  and  freedom  from  eternal  death  and  condemna- 
tion, and  from  all  obligation  to  vindictive  wrath;  for,  God  is  just, 
and  the  justifier  of  them  that  believe  in  Jesus. 

Again,  your  life  is  hid  with  Christ  in  the  mercy  of  God,  as  it 
vents  through  the  blood  of  Christ;  and  the  grace  of  God,  as  it 
reigns  through  the  righteousness  of  Christ  unto  eternal  life.  Yea, 
it  is  hid  with  Christ  also  in  the  faithfulness  of  God  ;  for,  Mercy  and 
truth  have  met  together  in  him,  righteousness  and  peace  have 
kissed  each  other;  and  God  says,  Psal.  Ixxxix.  24,  "My  faithful- 
ness and  my  mercy  shall  be  with  him."  What !  are  these  perfec- 
tions of  God  hid  with  him,  and  your  life  hid  with  him  in  these 
perfections  of  God  ?  It  says,  your  life  is  bound  up  in  the  sa,me 
bundle. 

In  a  word,  your  security,  0  believer,  is  such,  that  your  life  is 
hid  with  Christ,  in  all  the  other  attributes  of  God,  that  I  have  not 
yet  enumerated,  and  shall  not  now  insist  upon  farther  ;  but  shall 
only  add,  that  the  cup  of  strong  consolation  you  have  to  drink 
has  this  in  it,  that  your  life  is  hid  with  Christ  in  God,  as  he  is  one 
God  in  three  persons,  Father,  Son,  and  Holy  Ghost;  for,  as  you 
are  joined  to  Christ  by  the  Spirit,  of  which  he  says,  Isaiah  Ixi.  1. 
"The  Spirit  of  the  Lord  God  is  upon  me,  because  the  Lord  hath 
anointed  me;"  so,  he  being  anointed  for  3^ou,  and  you  anointed 
with  the  same  oil  of  gladness,  wherewith  he  is  anointed  above  his 
fellows,  when,  bv  virtue  of  this  unction  and  union  with  him,  your 
life  is  hid  with  Christ  the  second  person,  the  middle  person  of  the 
Godhead,  then  it  is  not  hid,  as  it  were,  in  the  centre  of  the  glori- 
ous Trinity  ?  0  drink  at  this  cup  of  consolation  !  Can  you  wish 
for,  or  imagine  better  security  for  your  life  in  time  or  eternity  ? 
My  text  allows  ine  to  give  you  all  the  comfort  and  assurance  that 
is  imported  in  a  life  hid  with  Christ  in  God. 

You  have  now  got  some  food  for  your  faith  ;  live  therefore  a 
life  of  faith,  that  by  faith,  ye  may  l^vc  a  life  of  holiness  and  com- 
fort to  the  praise  of  his  name. Mas  he  provided  so  well  for 

your  life,  and  seen  to  the  security  of  it  ?  0  then,  live  to  the 
honour  of  his  name,  a  witnessing  and  warring  life  against  all  your 
sins,  and  against  all  the  enemies  of  his  glory.  Be  not  ashamed 
of  him  nor  of  his  words  in  this  adulterous  and  sinful  generation, 
but  appear  for  him  now ;  for,  When  Christ  who  is  our  life  shall 


FOR     THE     BEST     LIFE.  403 

appear,  then  shall  ye  also  appear  with  him  in  glory :  whereas, 
these  that  are  ashamed  of  him,  and  his  words  and  truth,  in  this 
adulterous  and  sinful  generation,  of  thetn  will  he  be  ashamed,wheii 
he  comes  in  the  glory  of  his  Father,  with  his  holy  angels. 


THE 

DISCOURSE 

AT  THE  CONCLUSION  OF  THE  SOLEMNITY. 

I  shall  close  with  a  word,  first.  To  those  who  are  dead  in  sin 
still.  Secondly,  To  those  who  are  made  alive  in  Christ,  and  have 
a  life  hid  with  Christ  in  God. 

1st,  To  you  who  never  yet  were  made  alive  by  the  hearing  the 
quickening  voice  of  the  Son  of  God,  and  are  strangers  to  this 
life  hid  with  Christ  in  God;  I  would  offer  two  advices  to  you  be- 
fore you  go. 

Be  sensible  of  these  things  which  relate  to  your  present  case, 
your  dead  state. 

Be  sensible  of  the  signs  of  a  dead  state  about  you ;  you  want 
the  signs  of  spiritual  life :  I  name  a  few  of  these,  particularly 
four. 

Heat  and  warmth  is  a  sign  of  life,  which  you  want.  Every  one 
that  is  made  alive  in  Christ,  they  have  something  of  a  warm  breath 
toward  God  and  man;  toward  God  in  prayer,  toward  man  in  con- 
ference, and  speaking  of  divine  things :  but  in  these  things  ye 
are  key-cold  ;  and  your  cold  breath  evidences  that  ye  are  dead  in 

sin ;  for,  where  life  is,  there  is  heat. If  you  be  made  alive,  by 

a  spiritual  life,  then  there  will  be  some  spiritual  heat  and  heart- 
burning in  love  toward  the  Lord  Jesus  ;  Did  not  our  hearts  burn 
within  us?  Where  tlie  mind  is  enlightened  with  some  saving  in- 
sight into  the  things  of  God,  the  heart  is  heated  with  love  to  them; 
they  receive  the  truth  in  the  love  thereof. 

Life  may  be  known  by  appetite  and  desire  after  nourishment  • 
{spiritual  life  is  attended  with  spiritual  hunger  after  Christ,  the 
true  bread  of  life.  The  living  soul  pants  and  breathes  after  the 
living  God:  but  your  want  of  appetite  shews  you  are  dead  in 
sin. 

Growth  is  a  sign  of  life  ;  but  ye  are  not  in  case  for  growth,  unless 
it  be  to  grow  worse  and  worse;  you  do  not  grow  in  grace,  nor  in 
the  knowledge  of  our   Lord   and  Saviour   Jesus    Christ.     That 


404  THE    BEST     SECURITY, 

which  lives  grows  till  it  come  to  full  maturity  ;  so,  where  spiritual 
life  is,  there  is  growth  and  progress.  It  is  true,  believers  are  some- 
times under  a  decay,  and  corruption  remaining,  and  lusts  pre- 
vailing, may,  like  a  thief  in  the  candle,  waste  his  graces:  but,  if 
they  be  living  Christians,  they  strive  against  them,  and  recover 
again  :  and  grow,  if  not  in  the  the  bulk  of  grace  and  duties,  yet 
in  more  sweetness;  like  apples  at  their  full  growth,  if  they  grow 
not  bigger,  yet  they  grow  riper  and  sweeter ;  so  a  believer,  if  he 
grows  not  more  to  the  bulk  of  duties  and  graces,  yet  he  grows 
more  to  the  substance  and  sweetness  of  duties,  and  more  to  a 
rootedness  in  Christ :  he  grows  in  grace  and  in  humility ;  and 
hence,  though  he  grows  in  knowledge,  he  grows  in  an  humble 
sense  of  ignorance ;  he  grows  in  faith,  and  yet  in  an  humble 
sense  of  unbelief;  in  love,  and  yet  in  an  humble  sense  of  remain- 
ing enmity,  etc. 

Motion  is  a  sign  of  life  :  the  believer  is  in  a  perpetual  motion, 
even  when  he  is  steadfast  and  unmoveable,  always  abounding  in 
the  work  of  the  Lord  ;  unwearied  in  the  service  of  Christ. — Life 
has  a  two-fold  motion,  a  forward  motion  to  everything  that  tends 
to  advance  it ;  and  a  backward  motion  from  everything  that  tends 
to  destroy  it:  so  the  believer  has  a  forward  motion,  a  propensity, 
habitually  to  everything  that  may  contribute  to  the  advancement 
of  his  spiritual  life;  hence  the  word  and  ordinances,  and  means  of 
grace,  are  loved  and  prized  by  him  :  also  a  backward  motion  from, 
or  habitual  hatred  of  everything  that  may  contribute  to  destroy 
his  spiritual  life;  hence  sin  and  error,  temptation  and  delusion, 
will  be  abominable  to  him ;  and  the  more  life,  the  more  hatred  of 
sin,  which  is  destructive  to  it.  As  nature  shuns  its  own  dissolu- 
tion ;  so  the  new  nature,  the  new  creature,  shuns  whatever  tends 
to  the  destruction  of  it;  and  hence  sin  is  most  hateful  to  the  be- 
liever, when  he  is  most  lively,  or,  when  spiritual  life  is  most 
active :  but,  this  sign  of  life,  this  spiritual  motion,  is  what  you 
want.  It  is  true,  hypocrites  move ;  but  it  is  as  the  clock  moves, 
only  by  weights  that  hang  at  it :  so  hypocrites  may  move  in  some 
duties  by  the  weight  of  law-threatenings,  or  the  weight  of  credit, 
custom,  and  the  like;  but  the  believer  moves  from  an  inward 
principle;  "The  water  that  I  shall  give  him,  shall  be  in  him  a 
well  of  water  springing  up  into  everlasting  life,"  John  iv.  14. 
This  inward  principle  of  spiritual  motion  you  want  that  are  in  a 
dead  state;  your  duties  are  dead  duties,  your  faith  is  a  dead 
fiith. 

Be  sensible  of  the  evils  of  this  j^our  dead  state.     Particularly, 


FOR    THE    BEST    LIFE.  405 

Be  sensible  of  the  sinfulness  of  jour  dead  state. — To  be  dead  in 
sin  is  the  worst  of  death  ;  to  be  dead  in  the  grave  is  nothing;  for 
Christ  was  once  there;  but  to  be  dead  in  sin,  is  a  death  he  could 
never  die.  To  die  a  shameful,  painful,  ignominious  and  cursed 
death,  is  consistent  with  the  favour  of  God,  and  with  the  holiness 
of  God ;  for  Christ  died  such  a  death ;  but  a  sinful  death,  is  every- 
way opposite  to  God. 

Be  sensible  of  the  dreadfulness  of  your  dead  state ;  you  there- 
in are  under  the  loss  of  all  things  that  are  desirable :  as  when  a 
man  is  dead,  he  loses  all  right  to  his  goods,  they  pass  to  the  next 
heir  ;  so  you  being  dead  have  no  right  even  to  temporal  blessings 
on  earth,  nor  to  the  heavenly  inheritance  in  the  life  to  come. — 
You  have  no  right  to  any  thing  but  hell  and  divine  wrath  ;  and, 
indeed,  you  have  a  manifold  right  and  title  to  everlasting  wrath  J 
a  title  by  your  first  father's  treason ;  a  title  to  it  by  your  original 
and  universal  corruption  of  nature;  a  title  by  your  innumerable 
actual  sins,  and  acts  of  rebellion  ;  and  a  title  t;>  it  by  refusing  God's 
indemnity,  and  rejecting  the  remedy  God  has  provided  in  the  gospel. 

Be  sensible  of  the  deformity  of  that  dead  state :  as  a  dead  car- 
cass ready  to  putrify  is  a  loathsome  sight ;  so  are  you  loathsome 
in  God's  sight,  and  in  the  sight  of  all  living  Christians  ;  your  per- 
son and  prayers  are  abominable  to  God,  and  you  are  an  abomina- 
tion to  the  just. 

Be  sensible  that  it  is  a  destitute  state.  A  dead  body  is  destitute 
of  the  soul;  and  a  dead  soul  is  destitute  of  God.  You  are  desti- 
tute of  the  holiness  of  God  the  image  of  God,  the  grace  of  God, 
the  favour  of  God ;  destitute  of,  and  alienated  from,  the  life  of 
God  ;  destitute  of  strength  and  ability  to  help  yourself;  yea,  des- 
titute of  the  will  of  God  that  should  help  you.  You  are  not  so 
much  as  willing  to  be  saved  from  your  sin,  from  your  carnal  walk 
and  carnal  company ;  having  no  life,  you  have  no  will  to  be  de- 
livered from  death  :  I  would  have  gathered  you,  but  thou  wouldest 
not.     Why  will  ye  die  ? 

Be  restless  in  the  use  of  the  means  of  life,  till  you  partake  of 
this  spiritual  life,  and  having  a  life  hid  with  Christ  in  God.  What 
means,  say  you?  Why,  there  is  a  hearing  that  is  attended  with 
life  ;  Hear  and  your  souls  shall  live  :  there  is  a  reading  that  is  at- 
tended with  life ;  Search  the  scriptures,  for  in  them  ye  think  ye 
have  eternal  life:  there  is  a  praying  that  is  attended  with  life; 
Your  hearts  shall  live  that  seek  the  Lord :  there  is  also  a  coming, 
a  way  of  coming  to  Christ,  that  is  attended  with  life,  for  want 
whereof  Christ  complains ;  Ye  will  not  come  to  me  that  ye  m;iy 
have  life. 


406  THE     BEST     SECURITY, 

O  then,  dead  sinner,  come  to  Christ  for  life;  for,  eternal. life  is 
hid  with  him  ;   And  he  that  hath  the  Son  hath  life. 

Object.  Why  do  you  desire  a  dead  man  to  come  to  Christ? 

Answ.  Because  we  do  it  in  the  name  of  the  living  God,  the 
God  that  quickens  the  dead.  Why,  did  God  command  Ezekiel  to 
prophesy  to  the  dead  and  dry  bones?  Ezek.  xxxvii.  4.  Because 
God,  in  whose  name  he  prophesied,  could  make  the  spirit  of  life 
to  enter  into  them:  therefore,  hear  who  speaks  to  you;  "I  am  the 
resurrection  and  the  life:  he  that  believeth  in  me,  though  he  were 
dead,  yet  shall  he  live,"  John  xi.  25. 

Object.  But  what  if  he  be  not  willing? 

Answ.  Why,  indeed,  I  can  assure  you  from  his  word,  he  is 
more  willing  to  give  life,  than  you  are  willing  to  ask  it;  and  if 
you  be  made  willing  and  ready  to  ask,  he  is  willing  and  ready  to 
give;  John  iv.  10,  "If  thou  knewest  the  gift  of  God," — "thou 
wouldst  have  asked  of  him,  and  he  would  have  given  thee  living 
water,"  even  the  Spirit  of  life.  Luke  xi.  13,  "If  ye  then,  being 
evil,  know  how  to  give  good  gifts  unto  your  children  ;  how  much 
more  shall  your  heavenly  Father  give  the  holy  Spirit  to  them  that 
ask  him  ?"  Therefore,  0  sinner,  as  you  would  not  die  forever,  go 
away  from  this  occasion  to  a  secret  corner,  and  ask  of  him  this 
living  water,  this  living  Spirit,  lest  you  never  get  such  an  occa- 
sion, or  such  an  offer  again. 

2dly,  We  tender  a  word  to  you  who  ABE  made  alive  in  Christ, 
and  have  a  life  hid  with  Christ  in  God.  I  would  essay  this  by 
ofiering  you  a  few  advices. 

Give  God  the  glory  of  your  life,  even  though  you  have  a  life  of 
death  about  you,  Kom.  vii.  24,  25,  and  chap.  viii.  1,  saying,  "I 
tiiank  God,  through  Jesus  Christ."  "  There  is  therefore  now  no 
condemnation  to  them  which  are  in  Christ  Jesus." 

Be  much  in  the  actions  of  spiritual  life,  much  in  the  exercise 
of  spiritual  graces,  and  in  the  performance  of  spiritual  duties ;  Be 
stedfast  and  unmoveable,  always  abounding  in  the  work  of  the 
Lord,  1  Cor.  xv.  28. 

Are  you  risen  with  Christ,  and  brought  to  life?  Then  "seek 
these  thini>;s  which  are  above,"  Col.  iii.  1,  2  ;  "Set  your  affections 
on  things  above  ;"  there  is  your  life  hidden. 

When  you  come  under  any  decay  or  deadness,  take  still  a  faster 
hold  of  Christ,  and  live  bv  fi-ith  upon  him,  and  you  shall  not 
wont  life;  He  that  hath  the  Son  hath  life:  and  the  more  of  the 
Sun  you  have,  the  more  life. 

Improve  your  life   to   ihj  quickening  of  others;  and,  by  your 


FOR     THE      BEST     LIFE.  .  407 

example,  your  walk,  your  talk,  your  whole  deportment,  let  the 
worltl  undei'stand  that  you  live  a  better  life,  and  have  better  joys, 
than  tliese  vanities  they  take  pleasure  in. 

Beware  of  every  tiling  that  may  mar  your  spiritual  life,  or  mar 
the  comfort  of  it.  Beware  of  spiritual  pride  ;  beware  of  carnal 
company  ;  the  dead  and  tiie  living  cannot  be  good  company  to 
one  another:  beware  of  un  watchfulness ;  "Watch  and  pray,  tliat 
ye  enter  not  into  temptation." 

But  the  main  advice  I  designed  was,  that  you  maintain  the  com- 
fort of  your  life,  by  rejoicing  in  Christ  Jesus,  so  as  the  joy  of  the 
Lord  may  be  your  strength.  This  then  is  your  duty  and  privilege 
both,  to  "rejoice  in  the  Lord,"  Phil.  iii.  3.  iv.  4.  Rejoice  in  his 
love  ;  that  he  hath  loved  you  ;  and  given  himself  for  3'ou. — Rejoice 
in  his  merit  and  righteousness,  as  the  ground  of  your  access  to 
and  acceptance  with  God. — Rejoice  in  his  strength  and  ability  to 
save  you  to  the  uttermost,  to  subdue  all  your  sins,  to  heal  all  your 
diseases,  to  supply  all  your  wants. — Rejoice  in  his  covenant,  as 
well  ordered  in  all  things  and  sure. — Rejoice  in  his  victory  over 
the  world  and  the  God  of  this  world,  and  over  death  :  Thanks  be 
to  God,  that  giveth  us  the  victory,  through  our  Lord  Jesus  Christ, 
and  which  always  causeth  us  to  triumph  in  Christ.  Spii'itual  joy 
in  the  Lord  is  a  part  of  the  life  you  h:iv3  to  live. — And,  finally, 
rejoice  in  this,  that  your  life  is  hid  with  Christ  in  God. 

Many  topics  of  consolation  I  have  already  offered  upon  this; 
and  shill  close  with  some  more.  Many  times  have  we  spoken  of 
God  in  Christ,  but  never  so  directly  of  Christ  in  God.  The  reason 
of  the  variation  of  that  phrase  in  scripture  flow^s  from  the  close 
union  betwixt  God  and  Christ,  as  Christ  says,  I  am  in  the  Father, 
and  the  Father  in  me ;  that  is,  Clirist  is  in  God,  and  God  is  in 
Christ.  This  ineffable  union  is  both  natural  and  federal,  as  Christ 
is  both  the  Son  of  God,  and  the  sealed  of  God  :  and  hence  arise 
these  following  grounds  of  strong  consolation  to  believers. 

Is  it  not  comfortable  that  your  life  is  hid  with  Christ  in  the 
will  and  pleasure  of  God,  who  says,  This  is  my  beloved  Son,  in 
whom  I  am  well  pleased  ?  Our  salvation  is  owing  to  the  will  of 
God,  and  the  will  of  Christ,  who  came  to  do  the  Father's  will  with 
good-will,  saying,  Lo,  I  come!  I  delight  to  do  thy  will,  O  my 
God.     By  which  will  we  are  sanctified  and  saved. 

Is  it  not  matter  of  comfort  that  your  life  is  hid  with  Christ  in 
the  glory  of  God,  or  in  his  design  of  glorifying  all  his  excellen- 
cies and  perlec^tions  to  the  highest,  by  giving  and  securing  your 
life  this  wa}',  that  vou  might  "  be  to  the  praise  of  his  glory,"  as  it 


408  THE    BEST    SECUKITY, 

is  said  ?  Eph.  i.  12,  Your  life  cannot  be  lost  any  more  tlian  God 
will  lose  his  glory  ;  and  so  his  loss  will  be  infinitely  greater  than 
yours. 

Is  it  not  comfortable,  that  your  life  is  hid  with  Christ  in  the 
unity  and  the  individuality  of  God;  not  only  in  the  Trinity  of 
persons,  as  I  said  above,  but  in  the  unity  of  the  Godhead,  the 
persons  being  distinct,  yet  not  divided,  but  united  in  Christ? 
Christ  speaks  of  the  security  of  his  people's  life  and  happiness  as 
in  his  Blather's  hand  and  his  own  hand,  from  this  argument,  that 
He  and  his  Father  are  one,  John  x,  30  ;  for,  being  one  in  essence, 
they  are  one  in  interest  and  design. 

How  comfortable  is  it,  that  your  life  is  hid  with  Christ  in  the 
spirituality  of  God  ;  or,  as  he  is  a  Spirit,  the  Father  of  Spirits, 
and  the  fountain  of  spiritual  life,  and  of  all  spiritual  blessings  ? 
Spirit  and  life  are  joined  together ;  My  words,  they  are  spirit  and 
they  are  life.  Our  life  could  not  be  hid  with  Christ,  if  it  were  not 
in  God,  as  a  spirit. 

How  glorious  is  the  mystery,  that  our  life  is  hid  with  Christ  in 
the  infinity  of  God  ;  as  he  is  an  infinite  spirit,  whose  understand- 
ing is  infinite,  and  who  is  infinite  in  his  wisdom,  power,  holiness, 
justice,  goodness,  and  faithfulness!  Though  we  are  finite  crea- 
tures, yet  our  happiness  and  life  cannot  lie  in  finite  things,  because 
they  are  bounds  and  limits ;  whereas,  the  cravings  of  the  rational 
soul  are  boundless  and  insatiable.     Again, 

How  comfortable  is  it,  that  your  life  is  hid  with  Christ  in  the 
eternity  and  immortality  of  God  !  and  therefore,  says  he,  The 
eternal  God  is  thy  refuge,  and  underneath  are  the  everlasting 
arms.  And  hence  we  may  say.  This  God  is  our  God  forever  and 
ever. 

What  comfort  is  here,  that  our  life  is  hid  in  the  immutability 
of  God,  or  in  God  as  he  is  the  unchangeable  God,  who  says,  I 
am  the  Lord  and  change  not ;  therefore  the  Sons  of  Jacob  are  not 
consumed  !  Hence,  whatever  changes  come,  sword,  famine,  and 
pestilence;  come  darkness  and  desolation  ;  come  death  and  judg- 
ment; yet  your  life  is  secured  in  him  who  is  the  same  yesteiday, 
to-day  and  forever. 

0  what  comfort  is  here,  your  life  is  hid  with  Christ  in  the 
invisibility  of  God;  or  in  God,  as  he  is  the  invisible  God!  Thinu's 
visible  and  temporal  are  transient  and  vanishing;  but  things  in- 
visible and  unseen  are  durable  and  permanent :  therefore,  says  the 
apostle,  "  We  look  not  a  the  things  which  are  seen,  but 
tho  things  which  are  not  seen:  for  the  things  which  are  seen  are 


FOR    THE    BEST    LIFE.  409 

temporal;  but  the  things  which  are  not  seen  are  eternal,"  2  Cor. 
iv.  18.  The  more  we  live  upon  the  invisible  God,  the  more  wo 
out-live  all  the  visible  turnings  of  time,  and  master  all  the  diffi- 
culties of  our  way,  and  overcome  all  adversaries  and  adversities, 
were  it  the  wrath  of  men  and  devils :  hence  it  is  said  of  Moses, 
"He  endured,  as  seeing  him  who  is  invisible,"  Heb,  xi.  27. 

Is  it  not  also  good  and  comfortable,  tbat  your  life  is  hid  with 
Christ  in  the  omnipotence  and  omniscience  of  God,  as  well  as  in 
the  omnipotent  power,  as  I  said  formely  ?  It  is  hid  with  Christ 
in  the  God  that  is  every  where  present ;  and  therefore  says,  Lo,  I 
am  with  you  always :  Do  not  I  fill  heaven  and  earth  ?  Wher- 
ever you  go,  I  will  go  with  you,  were  it  through  fire  and  water ; 
wherever  you  dwell,  I  will  dwell.  He  who  iuhabiteth  eternity 
dwells  every  where,  and  can  be  with  his  people  in  a  fiery  furnace, 
in  a  lion's  den,  in  a  whale's  belly,  in  a  dungeon  ;  and  he  will 
always  know  their  case,  and  hear  their  cry,  and  bottle  their  tears, 
and  hearken  to  their  most  secret  sighs  and  groans,  because  he  ia 
the  omniscient  God. 

In  a  word,  0  how  comfortable  is  it,  that  your  life  is  hid  in  the 
very  life  and  being  of  God  !  For,  Christ  is  in  God,  and  God  is  in 
Christ ;  I  am  in  the  Father,  and  the  Father  in  me :  their  life  is 
wrapt  together,  and  vour  life  is  wrapt  in  with  iheirs.  O  what  is 
this!  You  will  never  reach  to  the  bottom  of  this  cup  of  consola- 
tion :  here  is  a  depth  you  may  dive  in  to  eternity. 

A  life  hid  with  Christ  in  God,  has  all  these  things,  and  infinitely 
more  than  I  can  tell,  included  in  it:  all  the  springs  of  everlasting 
comfort  are  here,  and  that  on  four  accounts. 

Because  Christ  himself  is  God,  equal  with  the  Father  and  Spirit, 
in  power  and  glory  ;  and  therefore  :  s  life  in  himself  and  can 
quicken  whom  he  will,  John  v.  21,  26. 

Because,  as  Mediator,  God-man,  he  is  fully  furnished  to  quicken 
his  members;  "for  in  him  dwelleth  all  the  fullness  of  the  Godhead 
bodily,"  Col.  ii.  9. 

i^ecause  his  stock  of  life  he  has,  is  communicative;  hence  it  is 
said,  "Of  his  fullness  1  ave  all  we  received,"  John  i.  16.  He  got  it 
that  he  might  give  it  out  to  dead  sinners;  for,  he  is  the  bread 
that  came  down  from  heaven,  and  gveth  life  to  the  world, 
John  vi.  33,  35. 

Because  you  who  are  believers  are,  by  faith,  united  to  the  foun- 
tain of  life,  and  to  the  Lord  of  life,  who  says,  Because  I  live, 
ye  shall  live  aUo.     "  Your  life  is  hid  with  Christ  in  God." 

0  then   Sirs,  go   away   rejoicing  in   the   life  you   have;  not 


410  faith's    repose    and    repast 

merely  in  the  life  you  have  handed  to  you,  or  communicate,  which 
is  but  a  lining  of  the  vessel ;  but  mainly  in  the  life  you  have 
secured  for  you,  and  hid  with  Christ  in  God  :  for,  this  is  the  full- 
ness of  the  fountain.  Bless  God  for  what  is  handed  to  you  :  this 
may  be  the  object  of  spiritual  sense  and  experience  ;  here  you 
taste  that  God  is  gracious:  but  glory  in  what  you  have  hid  and 
secured  for  you;  for,  this  is  the  object  of  faith,  which  you  may 
always  live  upon,  by  believing  that  he  who  is  your  life  is  Christ 
in  God,  even  when  you  cannot  feel  him  to  be  Christ  in  you :  and 
thus  you  shall  live  by  faith  upon  the  fountain  of  life,  even  when 
the  streams  of  sensible  enjoyments  are  dried  up ;  and  this  ye  shall 
be  always  able  to  do,  so  long  as  you  believe  that  your  "  life  is 
niD  WITH  Christ  in  God." 
1745. 


The   Repose   and  Repast   of   Faith, 

UNDER     THE     SHADY     AND     FRUITFUL     TREE     OF 

LIFE. 

[sacramental  sermon.] 

"  I  sat  down  under  Ms  shadow  roith  great  delight,  and  his  fruit  was 
siueet  to  my  taste. — SoNG  ii.  3. 

My  friends,  thougli  I  do  not  determine  that  the  forbidden  fruit, 
of  which  our  first  parents  did  eat,  and  poison  themselves  and  all 
their  posterity,  was  the  fruit  of  an  apple-tree,  yet  I  have  ground, 
from  this  text,  to  make  proclamation  this  day  to  you,  that  our 
Lord  Jesus  Christ  is  the  Apple-tree  whose  fruit  is  a  blessed  anti- 
dote against  that  poison.  The  tree  of  knowledge  of  good  and  evil 
proved,  in  the  issue,  a  tree  of  death  and  destruction  ;  but  here  is 
the  tree  of  life,  that  grows  in  the  heavenly  paradise  above ;  yea,  in 
the  gospel  paradise  below  :  and  happy  they  who  can,  or  shall  have 
it  to  say  on  this  occasion,  "T  sat  down  under  his  shadow  with 
preat  delight,  and  his  fruit  was  sweet  to  my  tabte.'" 


UNDER     THE     TREE     OF     LIFE.  411 

Those  who  are  my  ordinary  hearers,  know  I  have  preached,  for 
some  time,  on  the  verses  preceding  ;  wherein  we  have  these  two 
things  more  generally. 

1.  Our  Lord  Jesus  Christ,  the  glorious  Bridegroom  of  the 
church,  commending  himself,  verse  1,  saying,  "I  am  the  rose  of 
Sharon,  and  the  lily  of  the  valleys  ;"  then  commending  his  bride, 
as  a  sharer  of  his  beauty,  notwithstanding  her  afflicted  lot  in  this 
world,  verse  2,  "  As  the  lily  among  thorns,  so  is  my  love  among 
the  dnughters," 

2.  We  have  the  bride  of  Christ  taking  her  turn  in  commendation 
of  him,  verse  3.     Wherein  I  have  observed, 

The  compellatiou  she  gives  him,  "  My  Beloved,"  He  had  named 
her  his  love ;  and  here  she  names  him  her  Beloved  :  his  love  to 
her  fired  her  love  to  him. 

The  commendation  she  gives  bim,  in  the  following  comparison  ; 
"  As  the  Apple-tree  among  the  trees  of  the  wood,  so  is  my 
Beloved  among  the  sons."  He  had  commended  her  as  the  fairest 
among  women,  the  most  beautiful  among  the  daughters ;  and  now 
she  commends  him  as  the  most  excellent  among  the  sons  ;  as  fliirer 
than  the  sons  of  men;  infinitely  fairer  tlian  tlie  most  excellent 
creatures,  men  or  angels:  this  she  expresses  metaphoricallx,  taking 
a  view  of  his  comparative  excellenc}',  as  the  apple-tree  in  the  gar- 
den.  among  the  barren  trees  of  the  wood,  "So  is  my  Beloved 
among  the  sons." 

We  have  here  the  confirmation  of  this  from  her  experience,  or* 
the  improvement  she  made  of  Christ  under  this  view  of  him  as  the 
apple-tree ;  "  I  sat  down  under  his  shadow  with  great  delight,  and 
his  fruit  was  sweet  to  my  taste."     Here  is  fiiith's  improvement  of 
Clirist  as  the  apple-tree  among  the  trees  of  the  wood. 

More  particularly,  you  have  here  these  five  things  fallowing. 

1.  The  subject  of  faith,  namely,  the  believer,  the  bride  of  Christ, 
supposed  to  be  in  a  scorched,  wandering,  weary,  toiled,  condition  ; 
"I  sat  down." 

2.  The  object  of  faith,  namely,  Christ  as  a  ".shadow ;"  or  a  sha- 
dow tree  for  the  scorched  and  weary  soul. 

3.  The  act  of  faith  expressed  under  the  notion  of  a  sitting  down  ; 
"  I  sat  down  under  his  shadow." 

4.  The  manner  of  faith's  acting,  "I  sit  down  under  his  shadow 

with  GREAT  DELIGHT." 

5.  The  feast  of  faith  that  follows,  or  the  consequent  good  that 
issues  upon  this  acting  of  faith;  "His  fruit  was  sweet  to  my 
taste." 


412  faith's     repose     and     PwEPAST 

I  sliall  endeavour  tli3  ex]>lication  of  each  of  these  pai'ticulars  ia 
the  prosecution  of  the  following  doctrinal  proposition. 

DoCT.  That  faith's  improvement  of  Christ,  as  the  tree  of  life,  in 
whatever  sad  case  the  soul  was  into  before,  is  a  sitting  down  under 
his  shadow  with  great  delight,  and  feasting  sweetly  upon  his 
fruits. 

Here  we  see  the  bride  of  Christ  in  her  present  scorched,  sun- 
burnt, weather-beaten  case,  what  she  did  in  these  circumstances ; 
"  I  sat  down  under  his  shadow  with  great  delight,"  and  then  what 
she  felt  in  that  situation  ;  "  His  fruit  was  sweet  to  my  taste."  The 
doctrine  being  so  much  the  very  words  of  the  text,  I  shall  essay 
the  explication  of  the  several  branches  thereof  in  the  following 
method. 

I.  Consider  the  case  of  the  believer  here  supposed. 
IT.  Speak  of  the  object  of  faith,  Christ  as  a  shadow  and  shelter 
for  him. 

III.  Speak  of  the  act  of  faith,  as  it  is  a  sitting  down  under  that 
shadow. 

IV.  Of  the  manner  of  faith's  actings,  sitting  down  with  great 
delight. 

V.  Of  this  feast  of  faith  that  follows,  his  fruit  being  sweet  to 
their  taste. 

VI.  Apply  the  whole  in  sundry  inferences. 

I.  The  case  of  the  believing  soul,  the  bride  of  Christ,  here 
supposed  is,  that  she  was  scorched  with  heat,  wearied  with  labour 
and  toil,  and  disquieted,  while  here  in  the  weary  wilderness 
wherein  she  needs  a  shadow  to  protect  her.  She  had  said,  Song 
i.  6,  "  The  sun  hath  looked  upon  me,"  so  as  I  am  sun-burnt ;  and 
"my  mother's  children  were  angry  with  me;"  I  am  persecuted, 
reproached,  and  abused,  and  stand  in  need  of  a  shadow  from  the 
heat,  a  refuge  from  the  storm.  There  is  a  fourfold  account  on 
which  the  shadow  is  needed  by  his  people. 

Consider  them  in  their  state  by  nature,  before  conversion,  they 
have  no  rest  there,  but  are  as  the  raging  sea,  casting  forth  mire 
and  dirt.  Here  they  may  see  their  way  vanity  and  folly ;  and  yet  their 
corruption  carries  them  over  all  their  convictions  and  resolutions, 
even  to  that  which  they  see  to  be  vain :  and  this  is  the  case  of  all 
by  nature.  In  which  state  they  are  liable  to  the  scorching  wrath 
of  God,  and  cannot  be  safe  till  they  get  under  the  shadow  of  the 
apple-tree. 

Consider  them  after  conversion  ;  and  both  in  the  pangs  of  the 


UNDER     THE     TREE     OF     LIFE.  413 

new  birth,  and  after  tbey  are  born  a.t^ain,  tbey  need  a  shadow  from 
the  fiery  darts  of  temptation:  "Above  all,  taking  the  shield  of 
faith,  wherewith  ye  shall  be  able  to  quench  all  the  fiery  darts  of 
the  wicked,"  Eph.  vi.  16.  They  are  ready  to  be  scorched  with 
this  fire,  that,  for  ordinary,  flies  upon  them  suddenly  like  a  dart, 
and  is  hot  and  scorching  like  a  fiery  dart ;  and  ready  to  consume 
and  destroy  the  soul,  and  make  it  cry  out  with  Jonah,  "  Better  for 
me  to  die,  than  to  live,"  chapter  iv.  8.  In  this  case  how  much  do 
they  need  a  shadow  from  the  heat  of  temptation  ! 

Consider  them  in  their  wandering  case,  even  after  they  have 
been  comfortably  drawn  to  Christ,  they  are  ready  to  run  away 
from  God  and  forget  their  resting  place :  they  will  find,  in  the 
issue,  that  by  their  departures,  through  an  evil  heart  of  unbelief, 
tbat  they  have  forsaken  their  own  mercies,  and  turned  again  to 
folly,  Psal.  Iviii.  8;  and  that  they  have  made  but  an  ill  bargain  : 
the  Lord  hedges  up  their  way  with  thorns,  and  makes  them  see  it 
is  best  for  them  to  return  to  their  first  husband.  Indeed,  God's 
people  are  the  greatest  fools  imaginable  when  they  begin  to  think 
that  apostasy  will  thrive  in  their  hands;  for  a  storm  will  meet 
them  in  the  teeth,  and  make  them  see  the  need  they  have  of 
returning  to  their  nest,  under  the  shadow  of  the  apple-tree.  New 
discoveries  of  sin  and  guilt  may  be  ready  to  make  them  think 
their  case  to  be  hopeless ;  and  yet  these  discoveries  open  the  door 
of  hope,  even  as  the  law  before  was  their  school-master  to  lead 
them  to  Christ. 

Consider  them  even  in  their  best  case,  in  this  world,  when 
coming  anew  unto,  and  abiding  in  him,  without  departing  from 
him;  yet  they  may  la}'-  their  account,  that  their  condition  in  this 
world  will  be  such  as  that  they  shall  still  need  a  shadow  :  fur,  partly, 
Christ  will  give  them  much  ado,  that  he  may  be  employed  by 
them,  and  get  work  put  in  his  band  by  their  daily  errands  to  him, 
and  partly  also  tbey  must  look  for  a  scorching  sun  from  the 
world,  because  they  are  not  of  the  world,  and  therefore  they  may 
expect  that  the  world  will  hate,  persecute  and  abuse  them  :  they 
need  to  be  armed  against  daily  difficulties,  daily  storms,  and  scorch- 
ings;  and  fenced  against  the  heat  of  that  sun  spoken  of  in  the  first 
chapter,  "  The  sun  hath  looked  upon  me  ;"  this  is  a  fiery  sun  of 
worldly  tribulations  that, 

Consumes,  sometimes,  the  man's  estate  and  worldly  fortune,  as 
it  did  Job's  sheep,  and  oxen,  and  cattle,  and  servants ;  all  taken 
away. 

It  sometimes  scorches  and  consumes  their  relations   and  friends 


414  faith's     repose     and     re  I' AST, 

as  it  (lid  Job's  sons  and  daughters  ;  as  they  were  eating  in  their 
elder  brother's  house,  a  wind  comes  and  smites  the  corners  of 
the  house  :  this  was  a  scorching  flame  indeed,  insomuch  that  Job 
rose  up  and  covered  himself  with  ashes,  and  cries  out,  Naked  came 
I  into  the  world,  and  naked  must  return,  chap.  i.  13, — 22.  It  is 
a  terrible  scorching  heat  that  strips  a  man  naked  of  all  his  rela- 
tions, friends  and  brethren. 

It  sometimes  scorches  their  body  ;  and  I  need  go  no  farther 
than  Job  in  this  also  ;  he  was  scorched  and  smitten  "  with  sore 
boils,  from  the  sole  of  his  foot  unto  his  crown,"  that  "  he  took  him 
a  potsherd  to  scrape  himself  withal,"  chap.  ii.  7,  8. 

It  sometimes  scorches  their  good  name,  and  in  a  manner  con- 
sumes it;  as  not  only  Job's  wicked  wife,  chap.  ii.  9,  but  his  godly 
friends  reproached  him,  and  laid  to  his  charge  much  sin,  and  wick- 
endess,  and  hypocrisy.  This  was  one  of  the  hottest  beams  of  the 
fiery  sun  with  which  he  was  burnt  black  ;  and  it  made  him  cry 
out,  "  0  that  my  grief  were  throughly  weighed,  and  my  calam- 
ity laid  in  the  balances  together  I  For  now  it  would  be  heavier 
than  the  sands  of  the  sea :"  chap.  vi.  2,  3.  And  while  men  and 
devils  were  throwing  darts  at  him,  he  saw  the  hand  of  God  draw- 
ing the  bow  and  shooting  the  arrows  at  him ;  "  The  arrows  of  the 
Almighty  are  witliin  me  ;" — "the  terrors  of  God  do  set  themselves 
in  array  against  me;" — "the  poison  whereof  drinketh  up  my 
spirit,"  chap.  vi.  4.  Thus  the  New  Testament  saints  also  were 
sctirched,  Heb.  xi.  36, — 38,  they  "had  trial  of  cruel  mockings  and 
scourgings,  yea,  moreover  of  bonds  and  imprisonment :"  even 
they  "of  whom  the  world  was  not  worthy;" — "they  wandered 
about  in  sheep-skins  and  goat-skins ;  being  destitute,  afflicted,  tor- 
mented."— Thus  you  see  how  the  bride  of  Christ  may  be  scorched 
and  sun-beaten. 

If  it  is  enquired,  for  what  reason  is  all  this  ?  Why,  one  great 
reason  is  their  distance  from  the  apple-tree,  when  they  are  not  be- 
lov/  the  shadow  thereof:  and  the  reason  of  this  distance  is  either 
more  extraordinary,  when  the  Lord  in  sovereignty  withdraws,  as 
it  was  with  Job,  from  whom  God  did  not  withdraw  for  his  sin  ; 
for  he  commends  his  servant  Job  as  a  perfect  and  upright  man, 
none  like  him  in  all  the  earth,  chap.  i.  1 ;  or,  the  more  ordinary 
reason  is  the  bride's  withdrawing  from  under  his  shadow,  through 
unbelief  and  sinning  against  God;  "Your  iniquities  have  separated 
between  you  and  your  God,"  Isaiah  lix.  2.  Yet  it  is  to  be  here 
remembered,  the  distance  is  neither  total  nor  final;  for  he  said,  "I 
will  never  leave  thee  nor  forsake  thee,"  Ileb.  xiii.  5 ;  and  that 


UNDER     THE     TREE     OF     LIFE.  415 

though,  when  distance  takes  place,  they  want  the  rcfrcsliing  bene- 
fit of  the  shadow,  yet  they  have  his  love,  and  his  goodness  and 
mercy  to  follow  them;  and  though  for  a  small  moment  he 
hide  his  face  from  them,  yet  with  everlasting  mercies  will  he 
gather  them  :  for,  He  will  not  contend  for  ever,  nor  be  always 
wroth,  lest  the  Spirit  should  fail  before  him,  and  the  souls  which 
he  hath  made :  he  will  see  their  ways  and  heal  them ;  and  restore 
comforts  to  them ;  which  proves  that  his  love  it  never  altered 
toward  them. 

In  a  word,  the  case  of  the  soul,  that  comes  to  sit  down  under 
this  shadow  of  the  apple-tree,  is  such  afore  scorched  case,  that 
sometimes  the  scorchings  of  the  fiery  law  are  great,  and  the 
scorchings  of  the  awakened  conscience  are  severe.  It  is  said, 
"The  spirit  of  a  man  will  sustain  his  infirmity,  but  a  wounded 
spirit  who  can  bear?"  Prov.  xviii.  14.  The  soul  of  a  man  will 
bear  his  bodily  troubles  ;  but  when  the  soul  itself  is  troubled  and 
wounded,  who  can  bear  him  up  ?  Who  but  he  that  "  healeth  the 
broken  in  heart,  and  bindoth  up  their  wounds,"  Psal,  cxlvii.  3. 
Although  a  real  convert,  after  the  first  convictions  have  issued  in 
conversion,  doth  not  receive  the  spirit  of  bondage  again  unto  fear, 
in  the  manner  as  before,  yet  after  grievous  backslidings,  he  may 
in  a  manner  be  sent  back  to  mount  Sinai,  and  find  great  flames  of 
the  fiery  law  flashing  in  his  face:  his  convictions  may  be  greater  and 
the  scorchings  hotter  than  before,  because  now  he  sees  he  hath  sinned 
against  so  many  mercies,  so  much  light,  and  so  many  experiences 
of  God's  goodness,  so  many  sweet  enjoyments  and  enlargements, 
that  he  is  thunderstruck  with  the  fearful  apprehension,  that  he  hath 
sinned  the  unpardonable  sin,  the  sin  against  the  Holy  Ghost ; 
though  the  trouble  on  that  head  gives  him  the  lie,  and  manifests 
that  that  is  not  the  case,  yet  the  wound  is  deep,  and  the  soul  is 
thus  scorched  almost  to  death,  till  in  answer  to  the  call,  Return 
baoksliding  children,  for  I  am  married  to  you,  it  returns  again  to 
its  resting-place,  and  sits  down  under  the  shadow  of  the  apple  tree. 
I  go  on,  therefore, 

II.  To  the  second  thing  proposed,  to  speak  of  the  object  of  faith, 
Christ,  as  a  shadow  and  shelter  for  the  scorched  soul.  And  liere 
you  may  take  both  a  negative  and  positive  view  of  this  shadow. 

1st,  View  it  negatively  ;  and  remember  there  is  no  other  shadow, 
no  other  rest  for  the  soul  but  Christ ;  all  other  shadows  are  but 
refuges  of  lies :  "There  is  none  other  name  under  heaven  given 
among  men,  whereby  we  must  be  saved  ;" — "  neither  is  there  salva- 
tion in  any  cither,"  Acts  iv.  12.     Other  shelters  are  broken  reeds. 


41()  faith's    repose    and    eepast, 

What  says  God  to  tbem  that  trusted  in  the  shadow  of  Egypt,  and 
in  the  strength  of  Pharaoh  ?  "  Therefore  shall  the  strength  of 
Piiaraoh  be  yoar  shame,  and  the  trust  in  the  shadow  of  Egypt 
your  confusion  ?"  Isaiah  xxx.  2,  3,  They  that  trust  to  any  other 
shadow,  both  rebel  against  God,  and  ruin  themselves,  Isa.  xxxvi. 
5,  6.  Jer,  xlviii.  45,  "  Trul}'-  in  vain  is  salvation  hoped  for  from 
the  hills,  and  from  the  multitude  of  mountains:  truly  in  the  Lord 
our  God  is  the  salvation  of  Israel,"  Jer.  iii.  23.  All  other  shadows 
•  that  men  betake  themselves  to,  will  bring  them  to  a  bed  of  sorrow, 
Isaiah  1.  11 ;  they  will  prove  as  Jonah's  gourd,  having  a  worm  at 
the  root  that  will  wither  them.  Whatever  shadow  men  trust  to, 
whether  it  be  the  shadow  of  worldlv  props  and  mistaken  provi- 
dences, the  shadow  of  unsound  experiences,  the  shadow  of  natural 
and  common  graces,  the  shadow  of  gospel  privileges,  the  shadow 
of  legal  righteousness  ;  duties  of  civility,  moralit}^,  or  whatever 
else,  unhappy  are  they  to  find  a  shadow  to  rest  under  without 
Christ:  Their  sorrow  shall  be  multiplied  that  hasten  after  another 
God;  their  sorrows  will  but  gather  into  a  dam  to  meet  them  in 
their  extremity,  when  they  have  little  need  of  such  an  encounter. 
Happy  only  are  they  that  find  no  rest  for  the  sole  of  their  feet, 
till,  with  the  dove,  they  come  to  the  ark,  Christ.  Here  bye  the 
bye,  is  a  touch-stone  of  a  good  or  bad  condition :  he  that  is  in  a 
bad  condition,  any  shadow,  without  Christ,  will  satisfy  and  con- 
tent him  ;  but  he  that  is  in  a  good  condition,  no  shadow,  in  the 
world,  but  Christ,  will  ease  and  please  him. 

2dly,  View  this  subject  positively;  Christ  is  the  shadow  indeed, 
and  he  alone,  for  the  relief  of  poor  scorched  souls,  the  sun-beaten, 
and  sin-bitten  soul.  I  shall  direct  you  to  some  scriptures  for 
shewing  this  ;  and  then  observe  that  he  is  a  shadow  for  all  sad 
cases,  and  having  all  good  qualities. 

For  tlie  scripture-expressions  hereof,  see  Psalm  xxxi.  20,  he  is 
said  to  hide  them  in  the  secret  of  his  presence  from  the  pride  of 
men  ;  and  keep  them  secretly  in  a  pavillion  from  the  strife  of 
tongues:  hence  says  David,  Psalm  Ivii.  1,  "In  the  shadow  of  thy 
wings  will  I  make  my  refuge,  till  these  calamities  be  over-past:" 
and  Psalm,  xci.  1,  "He  that  dwelleth  in  t1ie  secret  place  of  the 
most  High,  shall  abide  under  the  shadow  of  the  Almighty."  Psal. 
cxxi.  5,  9,  "The  Lord  is  thy  keeper:  the  Lord  is  tliy  shade  upon 
thy  right  hand.  The  sun  shall  not  smite  thee  by  day,  nor  the 
moon  by  night."  Isa.  iv.  6,  "And  there  shall  be  a  tabernacle  for 
a  shadow  in  the  day-time  from  the  heat,  and  for  a  place  of  refuge, 
and  for  a  covert  from  sturm   and   from   rain."     Isa.  xxv.  4,  "Por 


U  X  D  E  R     THE     TREE     OF     LIFE.  417 

thou  bast  been  a  strength  to  the  poor,  a  strength  to  the  needy  in 
this  distress,  a  refuge  from  the  storm,  a  shadow  from  the  heat,"  etc. 
Isa.  xxxii.  2,  "A  man  shall  be  as  an  hiding  place  from  the  wind, 
and  a  covert  from  the  tempcht ;  as  rivers  of  water  in  a  dry  place, 
as  the  shadow  of  a  great  rock  in  a  weary  land." 

Here  is  a  shadow  in  all  cases,  particularly  in  the  four  following 
ones. 

A  shadow  and  shelter  against  the  wrath  of  God,  for  guilty  sin- 
ners to  fly  to,  that  would  fly  from  the  wrath  to  come :  he  is  Jesus, 
who  delivers  us  from  the  wrath  to  come,  and  from  the  curse  of  the 
fiery  law;  for,  he  hath  righteousness  without  the  law  to  give, 
whereby  he  justifies  the  ungodly,  in  a  way  that  magnifies  that 
law,  by  paying  all  the  debt  of  obedience  and  satisfaction  it  can 
crave,  and  so  is  the  end  of  the  law  for  righteousness  to  every  one 
that  believeth. 

He  is  a  shadow  against  all  challenges  and  charges  whatsoever, 
in  so  much,  that  the  believing  soul,  that  sits  under  this  shadow, 
may  say,  "  Who  shall  lay  anything  to  the  charge  of  God's  elect  ? 
It  is  God  that  justifieth.  Who  is  he  that  condeuineth  ?"  Eom.  viii. 
33, 3-i. — He  is  a  shadow  against  every  raging  and  impetuous  lustand 
corruption,  that  tosses  and  ve  vcs  his  people  like  the  raging  waves 
of  the  sea ;  and  that  by  the  mortifying  virtue  of  his  death  and 
blood;  hence  these  two  things  go  together,  Eom.  xiii.  14,  the  put- 
ting on  Christ  Jesus  the  Lord,  and  the  making  no  provision  for  the 
flesh,  to  fulfil  the  lusts  thereof:  the  raging  heat  of  corruption  is 
abated  under  this  cool  shadow. — He  is  a  shadow  from  all  fears  and 
cares,  anxieties  and  grievances,  relating  to  worldly  circumstances, 
when  a  believer  hath  the  faith  of  Christ's  care  and  providence  be- 
tween him  and  the  storm,  according  to  that  word,  Matt,  vi,  31,  34, 
Take  no  thought  what  ye  shall  eat,  or  what  you  shall  drink,  or 
wherewithal  you  shall  be  clothed.  Take  no  thought  for  to-morrow, 
for  to-morrow  shall  take  thought  for  itself.  And  Phil.  iv.  6,  "Be 
careful  for  nothing,"  etc.  1  Pet.  v.  6,  "Casting  all  your  care  upon 
him,  for  he  careth  for  you." 

He  is  a  shadow  from  the  scorching  heat  of  the  fiery  darts  of 
Satan's  temptations ;  for,  who  is  it  that  rebukes  the  tempter  ?  It  is 
the  Lord  Jesus  Christ,  with  a  "get  thee  behind  me,  Satan." — Who 
is  it  that  prays  always  acceptably  for  the  tempted  and  scorched  be- 
liever? It  is  Christ:  Simon,  Simon,  Satan  hath  desired  thee,  that 
he  may  sift  and  winnow  thee  as  wheat;  but  I  have  prayed  for  thee 
tliat  thy  faith  fail  not.— Who  is  he  tliat  is  always  a  friend  at  hand, 
when  the  believer  is  at  the  the  last  gasp,  readv  to  be  scorched  to 
Vol.  IL— 27 


418  faith's    repose    and    eepast 

death?  It  is  Christ;  1  Cor.  x.  13,  "There  hath  no  temptation 
taken  you  but  such  as  is  common  to  man  :  but  God  is  faithful, 
who  will  not  suffer  you  to  be  tempted  above  that  ye  are  able :  but 
will  with   the   the   temptation  also  make  a  way  to  escape,  that  ye 

may  be  able  to  bear  it." What  should  one  do  for  relief  against 

all  the  temptations  and  delusions  of  the  day,  but  just  come  under 
the  shadow  of  the  apple-tree,  Christ  "himself  hath  suffered  being 
tempted,  he  is  able  to  succour  them  that  are  tempted,"  Heb.  ii.  18. 
He  is  a  shadow  against  the  scorching  heat  of  affliction,  and  that 
either  when  he  prevents  them  and  keeps  them  off,  and  stays  his 
rouo-h  wind  in  the  day  of  his  east  wind,  being  a  present  help  in 
the  time  of  trouble ;  or  when  he  sanctifies  troubles,  and  blesses 
them  to  the  advantage  of  his  people,  By  this  shall  the  iniquity  of 
Jacob  be  purged ;  or  when  he  supports  under  trouble,  and  enables 
them  to  bear,  and  by  faith  to  quench  the  violence  of  fire,  and  out 
of  weakness  makes  them  strong;  or,  when  whatever  be  their 
losses  by  affliction,  he  makes  up  their  loss  with  a  hundredfold 
more,  and  makes  them  with  all  other  things,  to  work  for  their 
good,  though  some  trials  may  separate  them  from  friends  and 
brethren  ;  but  here  is  a  shadow  against  that  sorrow,  namely, 
"  Who  shall  separate  us  from  the  love  of  Christ  ?"  etc.,  Rom.  viii. 
35,-39. 

Here  is  a  shadow  with  all  the  good  qualities  of  a  shadow  ;  par 
ticularly,  a  thick,  a  broad,  a  lasting,  and  a  living  shadow. 

It  is  a  thick  shadow.  Some  trees  have  shadows,  but  in  hot 
days  the  beams  of  the  sun  will  pierce  through  them,  because  they 
are  thin;  but  this  is  a  thick  shadow  :  no  scorching* wrath  of  divine 
displeasure  can  get  into  the  soul  that  is  under  it.  The  destroying 
angel  that  slew  the  first-born  of  Egypt,  could  not  come  near  the 
door  that  was  sprinkled  with  the  blood  of  the  lamb  ;  no  more  can 
the  wrath  of  God  reach  these  that  are  under  the  cover  and  shadow 
of  the  blood  of  Christ,  that,  spotless  "Lamb  of  God,  that  taketh 
away  the  sin  of  world." 

As  it  is  a  thick,  so  it  is  a  broad  shadow,  it  covers  the  whole 
man  ;  and  it  covers  all  that  come  under  it :  notwithstanding  of  the 
multitude  of  the  receivers  of  Christ;  yet  a  numberless  number 
may  get  room  here :  notwithstanding  all  the  redeemed  from  the 
beginning  who  have  come  ;  yet  there  is  room  for  more:  Whoso- 
ever will,  let  him  come:  "God  so  loved  the  world,  that  he  gave 
his  onl}'  begotten  Son,  that  whosoever  believeth  on  him,  might 
not  perish,  but  have  everlasting  life." 

It  is  a  lasting  shadow,  not  like  Jonah's  gourd,  that  came  up  in 


UNDER     THE     TREE     OF     LIFE.  419 

a  night,  and  withered  in  a  night,  it  fenced  him  from  the  snn's  hent, 
and  from  the  east  wind,  and  tiiat  only  for  a  night,  and  then  went 
away  :  but  this  is  a  shadow  of  goodness  and  mercy,  that  follows 
the  believer  all  the  days  of  his  life,  as  the  pillar  of  cloud  that  fol- 
lowed Israel  in  the  wilderness,  and  never  left  them  as  long  as  they 
had  occasion  for  it :  Clirist  never  leaves  the  soul  till  he  sets  it  be- 
yond all  hazard  and  danger  in  the  heavenly  Caanan.  Whatever 
are  or  may  be  your  trials,  .this  is  a  shadow  that  was,  and  is,  and 
is  to  come.     For, 

It  is  a  living  shadow ;  it  is  the  shadow  of  the  tree  of  life  that 
hath  life  in  itself^  and  that  gives  life  and  health  to  all  that  sit 
down  under  it ;  "  the  leaves  of  the  tree  were  for  the  healing  of 
the  nations,"  Kev.  xxii.  2.  Was  there  a  healing  virtue  in  Peter's 
shadow,  Acts  v.  15,  that  the  sick  were  broutrht  forth  to  the  street, 
and  laid  in  beds  and  couches,  that  at  least  the  shadow  of  Peter 
passing  by,  might  overshadow  some  of  them?  O!  what  must 
be  the  healing  and  quickening  virtue  of  this  shadow  of  the  tree 
of  life  itself,  from  which  Peter's  virtue  was  borrowed  !  O  dead  and 
diseased  soul,  look  to  this  apple-treee  to  overshadow  you,  and  sit 
down  under  this  shadow.     This  leads, 

III.  To  the  third  thing  proposed,  viz.  To  speak  of  the  acts 
of  faith,  as  it  is  expressed  by  a  sitting  down  under  this  shadow. 
And, 

Faith  as  it  is  a  sitting  down  under  this  shadow,  imports,  delibe- 
ration ;  it  is  a  deliberate  act :  when  one  sits  down,  he  is  not  ram- 
bling nor  rushing  headlong,  but  acting  deliberately  and  consider- 
ately. Here  he  acts  from  a  manifold  conviction. — From  a 
conviction  that  it  is  lawful  and  warrantable,  and  no  presumption 
for  him  to  do  it :  Why,  here  is  a  shadow^  proposed  to  me  to  make 
use  of;  I  am  a  poor  sinner  in  danger  of  wrath,  God  holds  out  to 
me  the  septre  of  grace,  and  calls  and  allows  me  to  take  up  my  rest 
under  this  shadow.  He  acts  from  a  conviction  of  necessity:  I 
must  do  it  or  be  undone  to  eternity  ;  but  I  must  not  abide  in 
Sodom,  for  the  fire  of  God's  wrath  will  destroy  me  there  :  I  must 
put  myself  under  this  shadow,  or  perish. — He  acts  from  a  deliber- 
ate conviction  of  profit  and  advantage  that  is  to  be  had  under  this 
shadow :  If  I  were  once  there,  may  he  say,  what  blessed  fruit  will 
I  find  upon  this  apple-tree?  Peace  with  God,  and  access  to  him, 
and  communion  with  him:  what  justification  from  all  guilt,  what 
manifestations  of  God's  love,  what  consolatiolis  of  his  Spirit  may  I 
expect!  therefore,  I  will  do  it,  because  I  may  do  it,  and  because  I 
mast  do  it,  and  because  it  is  the  best,  the  only  shift,  and  the  most 
profitable  course  that  can  be  taken. 


420  faith's    repose    and    repast 

Faith,  as  it  is  a  sitting  down  under  this  shadow,  imports,  not 
only  deliberation,  but  design  also,  for  present  rest  and  present  ease. 
The  man  is  pursued,  and  wants  a  city  of  refuge ;  scorched,  and 
wants  a  shadow  from  the  heat ;  and  so  he  comes,  and  receives,  and 
rests  upon  Christ  alone  for  salvation. — He  sits  down  for  rest  from  a 
troubled  conscience,  and  from  all  the  challenges  thereof,  under 
this  shadow  ;  his  heart  is  sprinkled  from  an  evil  conscience :  here 
the  law  cannot  touch  him;  Christ  is  the  end  of  the  law :  here 
justice  cannot  condemn  the  Mediator,  and  I  am  under  his  shadow: 
wrath  cannot  win  through  to  me  here. — He  sits  down  for  rest  from 
all  his  excessive  desires  after  created  good,  which  he  vainly  pur- 
sued before,  saying,  O  for  this  and  thatworldly  thing  I  "Who 
will  shew  us  any  good  ?"  But,  when  he  comes  to  Christ,  he 
finds  contentment;  he  is  where  he  would  be;  and  finds  no  want; 
he  hungers  and  thirsts  no  more  insatiably  after  vanity  ;  "  I  have 
learned  in  whatsoever  state  I  am,  therewith  to  be  content." 
Though  streams  should  fail  him,  he  now  hath  the  ocean  ;  though 
the  stars  should  be  withdrawn,  he  hath  the  Sun.  He  sits  down  to 
be  free  from  the  turbulency  of  corruption  :  there  is  a  great  struggle 
between  a  man's  light  and  his  lusts ;  his  lusts  driving  him  con- 
trary to  his  light;  but,  under  this  shadow,  his  lusts  are  brought 
down  to  subjection  to  his  light :  grace  gets  above  corruption,  and 
faith  purifies  the  heart. — He  sits  down  to  be  free  of  scorchings 
that  annoy  him.  Faith  is  acted  to  be  free  of  all  hot  pursuits 
whether  from  law,  justice,  conscience,  or  from  any  other  quarter : 
from  the  heat  of  fiery  lusts,  which  only  can  be  quenched  with  the 
blood  of  Christ ;  from  the  heat  of  fiery  temptations,  this  shadow 
is  a  shield  for  safety  in  this  case  :  also  from  the  heat  of  wrath-like 
dispensations  ;  if  thou  mark  iniquity,  O  Lord,  who  shall  stand  ? 
When  trying  and  fiery-like  providences  come,  who  can  abide  them, 
till  they  lay  themselves  down  under  this  apple-tree  ?  Faith  acts 
likewise  to  be  free  from  the  heat  of  fearful  looking  for  of  judgment, 
spoken  of,  Heb.  x.  17,  and  fiery  indignation,  that  shall  consume 
the  adversaries  ;  from  the  fear  of  death,  the  king  of  terrors,  with 
its  stina:;  and  from  the  fear  of  an  awful  tribunal,  and  a  wrathful 
sentence  issuing  from  it.  Where  shall  I  be  secure  from  these 
fears  but  under  this  shadow  of  the  Mediator's  blood  and  righteous- 
ness ?  It  acts,  in  a  word,  to  be  free  from  the  curse  of  the  fiery 
law,  saying.  Cursed  is  every  one  that  continueth  not  in  all  things 
written  in  the  book  'of  the  law,  to  do  them ;  to  avoid  this,  says 
the  believer,  I  cast  myself  under  Christ's  shadow  ;  I  fly  to  thee  to 
hide  me.  I  quit  the  law  as  a  covenant,  and  want  to  be  married  to 
another  Husband. 


UNDER     THE     TREE     OF     LIFE.  421 

Faith  as  it  is  a  sitting  down  under  this  shadow,  imports,  a 
centering  here.  When  restless  wandering  souls  come  to  Chrisi, 
they  need  go  no  further ;  if  they  come  indeed  to  God  in  Christ, 
they  may  now  sing  a  Requium  to  themselves,  Soul  take  thy  rest. 
Christ,  as  Mediator,  is  the  way,  and  as  God,  is  the  end  of  that  way. 
The  bride  of  Christ  here  was  like  a  weary  traveller  walking 
through  a  wood  ;  and  whatever  tree  she  met  with,  she  found  some 
defect  and  barrenness  in  it :  but  coming  to  the  apple-tree  here,  she 
found  none ;  and  therefore  goes  no  further.  When  one  comes 
to  Christ,  and  to  God  in  Christ,  then  he  is  at  his  journey's  end  ;  he 
may  set  up  his  staff,  and  take  himself  rest.     And  hence  also, 

Faith,  as  it  is  a  sitting  down  under  this  shadow,  imports,  a 
continuation  of  the  act  thereof.  When  we  meet  with  Christ,  we 
should  sit  down,  and  make  him  our  home,  our  house  of  residence, 
our  habitation,  to  which  we  may  continutilly  resort.  The  true 
improvers  of  Christ  must  abide  with  him  :  though  sensible  com- 
forts should  be  withdrawn  ;  yet  they  must  not  quit  their  resting 
place.  It  is  a  sitting  down  without  purposing  to  rise  again. 
Every  believer  should  have  a  firm  purpose  to  live  by  faith  on  the 
Son  of  God,  under  all  possible  changes  and  alterations  that  fall 
out,  either  in  his  spiritual  or  temporal  condition  ;  he  is  to  make 
use  of  Christ  while  he  is  living,  and  when  he  is  dying. — When  he 
is  deserted,  he  must  live  upon  Christ,  saying,  I  will  wait  on  the 
Lord,  that  hideth  his  face  from  the  house  of  Jacob. — When  he  is 
dismayed  and  afraid,  he  should  live  upon  Christ,  saying,  What 
time  I  am  afraid  I  will  trust  in  thee. — When  he  is  weighted  with 
work,  he  should  live  upon  Christ,  saying,  I  will  go  in  the  strength 
of  the  Lord,  making  mention  of  his  righteousness  and  his  only. — 
AVhen  he  is  oppressed  with  burdens,  he  should  live  upon  Christ 
casting  all  upon  him,  and  saying,  Why  art  thou  cast  down,  0  my 
soul  ?  Why  art  thou  disquieted  within  me?  Hope  in  God,  for 
I  shall  yet  praise  him. 

Faith  as  it  is  a  sitting  down  under  this  shadow,  imports  a  ready 
act  of  faith,  and  catching  the  opportunity.  No  sooner  is  the 
apple-tree  discovered  to  the  bride  here,  in  the  superlative  excel- 
lency thereof,  than  she  just  takes  hold  of  the  occasion,  and  sits 
down  under  the  shadow  of  that  tree.  No  powerful  corruption,  no 
assaulting  temptation  of  Satan,  no  dark  dispensation  of  providence, 
no  great  or  greatly  aggravated  sin,  nor  long  continuance  in  sin, 
sliould  hinder  or  make  a  delay  in  the  acting  of  this  faith  ;  but  the 
feeling  of  these  maladies,  the  present  feeling  of  the  scorching  heat, 
a..d  the  seeing  of  what  a  thick  and  broad,  and  living,  and  lasting 


422  faith's    kepose    and    repast 

shadow  this  is,  should  make  us  quickly  sit  down  here.  Nothing 
must  hinder  jou  from  making  use  of  Christ;  neither  sins  against 
hiw,  nor  sins  against  gospel,  nor  sins  against  vows,  mercies,  cross- 
es, providences;  instead  of  hindering  they  should  hasten  you,  thai 
here  you  may  get  relief. 

Faith,  as  it  is  a  sitting  down  under  this  shadow  imports,  a  full 
and  entire  acting  of  faith,  the  whole  man  upon  a  whole  Christ ;  I 
sat  down.  The  believer  leaves  not  one  part  of  himself  from  under 
the  shadow.  I  sat  down  under  this  shadow  ;  he  makes  use  of  all 
the  shadow  for  all  the  good  that  God  gives  him  for.  Some  through 
unbelief,  fear  it  would  be  too  bold  for  them  to  expect  all  the  benefits 
that  are  to  be  had  in  Christ,  viz.  wisdom,  righteousness,  sanctifi- 
cation  and  redemption ;  but  true  faith  acts  fully  for  all  the  good 
of  the  gospel.  Some,  like  the  prodigal  son,  think  God  will  not 
make  them  sons  but  as  hired  servants;  but  this  is  a  sitting 
down  where  no  drop  of  wrath  can  touch  you,  and  where  you  may 
have  all  the  fruits  that  grow  upon  the  apple-tree,  and  have  perfect 
rest. 

Faith,  as  it  is  a  sitting  down  under  this  shadow,  imports,  the 
activity  of  faith  through  grace.  The  soul  bt'ing  acted  is  active  in 
sitting  down,  saying,  "Return  unto  thy  rest,  0  my  soul,"  Psalm 
cxvi.  7.  I  was  weary  with  wandering  from  one  barren  bush  to 
another  ;  but  whenever  I  got  a  view  of  the  glorious  aj)ple-tree,  the 
tree  of  life,  some  invisible  secret  virtue  came  from  it  that  catched 
my  heart,  and  made  me  take  up  my  rest  here  ;  and  so  "  I  sat 
down." 

And  lastly.  Faith,  as  it  is  a  sitting  down  under  this  shadow,  im- 
ports, as  composed  a  posture  of  soul  as  can  be  had  in  this  world. 
Christ  is  elsewhere  compared  to  the  "shadow  of  a  great  rock  in  a 
Aveary  land,"  Isaiah  xxxii.  2.  The  rest  to  be  had  here,  by  faith, 
will  always  be  diiferent  from,  and  short  of  the  rest  that  remains 
for  the  people  of  God  hereafter:  it  is  therefore  a  rest  amidst 
trouble;  "  In  the  world  ye  shall  have  tribulation,"  saj^s  Christ; 
but  "  in  me  ye  might  have  peace,"  John  xvi.  38. 

Let  us  not  mistake  the  nature  of  this  rest  and  recumbency  under 
this  shadow  :  some  may  think  they  have  been  essaying  to  sit 
down  and  rest  under  this  shadow ;  but  they  cannot  iind  that 
which  they  call  a  rest:  but,  in  order  to  remove  this  difficulty,  you 
will  consider  the  nature  of  this  rest.  It  is  not  like  the  rest  of  a 
big  rock  on  the  land,  or  in  the  sea,  that  doth  not  shake  or  move 
when  the  waves  beat,  or  the  storms  blow  and  make  a  tumultuous 
noise  about  it ;  but  it  is  like  the  rest  of  a  ship  at  anchor,  that  may 


UNDER     THE     TREE     OF     LIFE.  423 

be  tossed  and  moved  to  and  fro  in  a  stoi-m,  and  some  waves  going 
over  lier,  but  she  is  secured  against  splitting,  or  sinking,  or  being 
cast  away,  as  long  as  the  anchor  does  not  drive:  such  is  the  nature 
of  this  rest;  it  is  a  rest  with  fighting  and  exercise, "a  rest  that  se- 
cures the  main  point  from  ruin  as  long  as  the  soul  keeps  under 
Christ's  shadow.  And  this  is  the  rest  and  recumbency  of  faith 
that  we  should  look  for  in  time:  and  if  we  thus  took  up  the 
nature  of  this  quiet  rest  under  the  apple-tree,  it  would  loose  many- 
doubts,  and  help  to  break  many  snares  and  temptations,  to  which 
we  expose  ourselves  many  times,  because  we  cannot  get  that  rest 
we  would  be  at. 

In  a  word,  faith's  sitting  down  under  this  shadow,  imports,  that 
faith  is  a  composing  grace,  making  the  soul  easy,  quiet,  and 
composed  amidst  all  troubles,  saying,  "Although  my  house  be 
not  so  with  God ;  yet  he  hath  made  with  me  an  everlasting 
covenant,  ordered  in  all  things,  and  sure  :  for  this  is  all  my  salva- 
tion, and  all  my  desire,"  2  Samuel  xxiii.  5.  "Although  the  fig- 
tree  shall  not  blossom,  neither  shall  fruit  be  found  in  the  vines  ;" 
etc., — "yet  I  will  rejoice  in  the  Lord^  I  will  joy  in  the  God  of 
my  salvation,"  Hab.  iii.  17,  18.  "Though  the  earth  be  removed, 
and  though  the  mountains  be  carried  into  the  midst  of  the  sea," 
etc.,  yet  "there  is  a  river,  the  streams  whereof  shall  make  glad  the 
city  of  God,"  Psalm  xlvi.  2,  8,  4. 

IV.  The  fourth  thing  proposed,  was,  To  touch  at  the  way  and 
manner  of  faith's  sitting  down  under  this  shadow,  namely,  "  with 
great  delight;"  "I  sat  down  under  his  ^hadow  with  great  delight," 
etc,  It  is  observed,  that  the  word  may  be  read,  as  in  the  margin, 
I  delighted,  and  sat  down  ;  intimating,  that  the  delight  was  both 
an  antecedent  and  a  concomitant  of  her  sitting  down  under  his 
shadow.  The  shadow  of  a  tree  is  comfortable  and  refreshing  to 
these  that  are  parched  with  the  scorched  and  boiling  heat  of  the 
sun:  so  is  Christ  to  his  church  under  hot  persecutions,  being  in 
the  world  as  a  lily  among  thorns,  and  under  the  heat  of  wrath 
revealed  in  the  law  ;  therefore  with  so  much  delight  does  she  rest 
under  this  shadow,  who  hath  delivered  her  from  the  wrath  to 
come,  according  to  his  word. 

Remark.  This  delight  is  very  much  spoken  of  in  scripture; 
hence  Psalm  cxix.  50,  "This  is  my  comfort  in  my  affliction  :  for 
thy  word  hath  quickened  me."  Psalm  Ixiii.  5,  "My  soul  shall  be 
satisfied,  as  with  marrow  and  fatness."  Psalm  xciv.  19,  "In  the 
multitude  of  my  tlioughts  within  me  thy  comforts  delight  my 
soul."    Psalm  iv.  6,  7.    Many  say,  "  Who  will  shew  us  any  good  ? 


42  i  faith's   e  e  p  0  s  e   a  x  d   repast 

LoRD^  lift  thou  up  the  light  of  thy  countenance ;"  then  shall  I 
have  more  gladness  "  than  in  the  time  that  their  corn  and  their 
wine  increased."  O  what  great  delight  is  to  be  had  under  Christ's 
cool  and  refreshing  shadow  ! 

This  delight  carries  always  along  with  it,  a  delight  in  tender 
walking,  and  a  delighting  in  the  law  of  the  Lord,  as  the  rule  of 
holiness  ;  Psalm  i.  2,  "His  delight  is  the  law  of  the  Lord."  Christ 
is  not  a  shadow  to  screen  wickedness.  This  tender  walk  evidences 
their  delight  to  be  no  delusion. 

The  Lord  having  designed  a  fullness  of  delrght  for  his  people 
hereafter,  as  it  is.  Psalm  xvi.  11,  "In  thy  presence  is  fullness 
of  joy,  and  at  thy  right-hand  are  pleasures  for  evermore  :"  it 
pleases  him  to  grant  some  delight  in  time  as  a  pledge  of  that 
ocean  of  pleasures  they  are  to  enjoy  above,  that  new  wine  of  con- 
solation that  they  shall  drink  in  their  Father's  kingdom. 

This  delightful  frame  in  closing  with  Christ,  and  improvement 
or  use  making  of  him,  is  a  very  excellent  and  necessary  frame; 
for,  besides  that  he  is  in  himself  a  very  delightful  and  lovely  ob- 
ject, this  delight  is  a  token  for  good,  evidencing  that  the  heart  is 
warming  towards  him,  and  it  is  more  than  half  an  enjoyment  of 
him,  and  tends  to  ensure  a  further  and  fuller  enjoyment  of  him  ; 
having  so  much  in  hand  he  hath  the  more  in  hope:  and  as  this 
delighting  in  him  is  begun  enjoyment,  so  it  is  a  mean  of  preserv- 
ino-  and  continuing  the  enjoyment;  because,  when  his  soul  is 
satisfied  and  made  up  in  him,  it  warms  the  heart  and  cherisheih 
praise ;  yea,  delight  and  satisfaction  will  beget  praise,  and 
praise  is  a  notable  preserver  and  fosterer  of  the  good  which  we 
enjoy :  whereas  on  the  other  hand,  a  discouraged  and  dissatisfied 
disposition,  a  murmuring,  quarreling,  discontented  person  soon 
clouds  his  clear  days,  and  cuts  short  his  enjoyment  through  his 
peevish  ingratitude ;  whereas  a  blessing  and  a  praising  frame, 
quickens  our  prayers  and  supplications  for  the  continuance  of  what 
the  soul  delights  in.  It  is  said,  1  Sara.  ii.  1 ;  that  Hannah  prayed 
to  God,  when  yet  all  she  sa\^s  is  praise  and  thankfulness ; 
i»ntimating,  that  delight  in  God,  begetting  praise,  it  is  a  noble 
supplicant. 

But  more  particularly,  this  faith  that  sits  down  under  Christ's 
shadow,  brings  with  it  great  delight  on  these  accounts  follow- 
ing. 

Because  it  reconciles  us  to  our  consciences  that  accused  Us  for 
guilt ;  for,  under  that  shadow  we  have  our  hearts  sprinkled  from 
an  evil  conscience,  Heb.  ix.  22. 


UNDER     THE     TREE     OF     LIFE,  425 

Because  it  reconciles  us  to  our  uneasj^  crosses,  and  quiets  us 
under  them;  "Thou  wilt  keep  hint  in  perfect  peace,  whose  mind 
is  stayed  on  thee  :  because  he  trusteth  .in  thee,"  Isa.  xxvi.  3.  It 
makes  a  calm,  though  the  soul  before  was  a  raging  sea. 

Because  it  begets  pleasant  views  of  God  ;  for  we  cannot  make 
use  of  Christ,  and  yet  find  the  Father  displeased  ;  because  faith  is 
the  knowledge  of  the  glory  of  God  in  the  face  of  Christ;  so  that, 
when  we  see  him,  we  see  the  Father,  and  the  Father  to  be  well 
pleased  in  him. 

Because  it  lays  hold  on  a  complete  salvation  and  incomprehen- 
sible good,  that,  as  it  were,  swallows  up  the  understanding  to 
take  up  the  worth  of  it,  "Receiving  the  end  of  your  faith,  even 
the  salvation  of  your  souls,"  1  Pet.  i.  9.  The  lively  exercise  of 
faith  takes  just  a  great  salvation  in  its  arms;  and  the  man  sees 
himself  a  saved  man,  and  that  there  is  no  difficulty  in  all 
the  world  can   stand  in  the  way  of  his    salvation  ;    this  creates 

joy- 
Faith's  act  must  be  delightful,  because  it  is  accompanied,  with 
comfortable  views  of  providence  ;  for  when  a  man  comes  under 
this  shadow,  then  he  c;an  say,  Come  what  will,  and  let  the  Lord  do 
with  me  what  he  will ;  yet  all  things  shall  work  together  for  my 
good. 

It  is  attended  with  comfortable  views  of  the  meaning  of  the 
scriptures ;  for  they  become  so  savoury  as  to  be  the  savour  of  life. 
Lively  faith  makes  scriptures  have  another  lustre  than  before. 
It  was  a  good  saying  of  an  old  Reformer,  "  That  Christ,  which  is 
pointed  out  in  scripture,  could  never  scar  (wound)  a  sinner." 
When  conscience  is  awakened  to  see  what  the  law  says,  it  is  terri- 
ble ;  but  let  a  man  have  the  lively  exercise  of  faith  in  Christ,  then 
the  scriptures  have  the  smell  of  a  pleasant  garden  :  the  very 
threatenings  of  the  scripture  are  pleasing;  for  a  man  can  say, 
They  have  frighted  me  to  my  resting  place.  There  is  not  a  word 
in  the  Bible  but  what  is  savoury  lo  the  believer,  as  seeing  God's 
good  will  in  it. 

In  a  word,  under  this  shadow  the  man  hath  a  pleasing  view  of 
death,  judgment,  and  eternity:  for  here  he  finds  himself  well 
secured  against  all  evil,  and  well  provided  with  all  good  ;  therefore, 
he  cannot  but  sit  down  with  great  delight. 

V.  The  fifth  thing  proposed  was.  To  speak  of  the  feast  of  faith; 
"His  fruit  was  sweet  to  my  taste."  After  one  that  hath  been 
hotly  pursued,  comes  under  a  shadow  or  shelter,  yet  if  it  be  not 
well   provided    with    necessaries,    he    may  starve;    one   may   be 


426  faith's    eepose    and    repast 

famished  in  a  strong  hold,  and  faint,  if  be  hath  not  food  there ;  but 
in  Christ  there  is  maintenance  as  well  as  protection.  Instead  of 
all  the  heads  th  it  nli^•lit  be  proposed  here,  relating,  1.  To  the 
fruits ;  2.  To  the  sweetness  of  the  fruits  ;  3.  The  sensible  tastes 
and  experiences  thereof;  and,  4.  Christ's  standing  propriety 
therein,  even  when  giving  out  of  his  hand  into  the  bride's  mouth, 
"His  fruit,"  "my  taste;  "His  fruit  was  sweet  to  my  taste:" 
instead  of  enlarging  on  all  these,  we  may  take  up  the  import  of 
this  part  of  the  text  in  these  following  particulars. 

That  the  necessities  of  God's  people  are  not  few,  but  many  ;  they 
need  a  feast,  as  well  as  a  fence ;  and  fruit,  as  well  as  a  shadow. 
Our  Lord  keeps  them  under  many  wants,  that  they  may  have 
many  errands  to  his  door  ;  and  that  he  may  have  many  vents  to 
let  out  of  his  fullness,  and  give  proof  of  what  it  is  in  him  for  their 
good.  His  full  breast  of  all-sufficiency  and  affection  needs  all  their 
wants,  as  vents  to  let  out  himself  by  many  ways,  and  many  com- 
munications to  them.  The  day  comes  when  they  shall  "  enter 
into  the  joy  of  their  Lord,"  that  cannot  now  enter  into  them  ;  their 
vents  are  so  narrow  that  they  cannot  let  in  what  he  hath, 
and  what  he  is  in  himself  for  them,  and  whereof  they  are  not 
capable  now,  notwithstanding  their  manifold  necessities.  Hence 
you  that  are  acquainted  with  manifold  necessities,  if  you  look  upon 
them  abstractedly,  you  may  get  an  embittering  sight  of  them,  and 
many  wonder  and  cry,  Wo  is  me  that  I  am  so  full  of  wants !  but 
look  upon  them  with  an  eye  to  Christ's  design,  and  they  will  be 
another  thing:  you  will  see  that  he  keeps  you  under  many  wants, 
that  he  may  have  much  work  about  you  and  them :  he  keeps  you 
empty,  that  his  fullness  may  be  in  request.  And  if  thus  you  look  upon 
them,  it  will  sei've  not  only  to  encourage  you,  but  to  make  you 
lament  that  you  should  be  so  straitened  in  your  own  bowels,  when 
you  are  not  straitened  in  him  :  yea,  sense  of  want  would  be  more 
desirable  in  order  to  supply  ;  considering,  that  when  all  your 
wants  are  laid  together,  yet  you  have  but  straitened  bowels  to 
take  in  what  he  is  willing  to  let  out.     The 

Ind.  Particular  here  imported  is.  That  the  necessities  of  Christ's 
followers  and  of  his  bride,  are  not  only  many  but  there  injprove- 
ment  of  Christ  will  be  so  tar  fiom  diminishing  tne  sense  of  their 
necessities  and  wants,  that  new  wants  will  be  discovered  and  new 
enjoyments  will  bei:et  new  appetites.  When  does  the  bride  need 
fruit?  Even  when  she  is  sit  down  under  Ciirist's  shadow,  and 
begun  to  make  use  of  aim.  The  scope  of  tiie  metaphor  teaches 
this.     A  person   scorched   and   pui'sued,  sees   no   uioi'e  needful  at 


UNDEK     THE     TREE     OF     LIFE,  427 

that  tirao  but  a  shadow  ;  yet  when  he  hath  got  under  that  shadow, 
his  other  necessities  and  want  of  provision  pinches  him ;  so  here, 
when  the  scorched  bride  is  driven  to  her  shadow,  and  set  down 
under  it,  then  she  finds  her  other  wants.  This  is  the  kindly  fruit 
of  well  improveu  enjoyments,  that  they  stili  raise  a  new  appetite 
for  more.  These  that  have  tasted  that  the  Lord  is  gracious,  will, 
"as  newborn  babes,  desire  the  sincere  milk  of  the  word,"  1  Peter 
ii.  2.  Heuce,  take  a  right  look  of  the  growing  discovery  of  wants; 
you  may  think  it  is  an  evidence  of  a  worse  condition  than  you 
was  in  before;  but  mistake  not,  it  is  a  great  evidence  of  coiiimu- 
iiion  with  Christ,  that  you  are  come  under  this  shadow,  when 
even  there  your  faintness  calls  for  fruit.  It  is  a  sad  evidence  of 
distance,  and  that  people  are  not  making  use  of  Christ,  when 
their  wounds  begin  to  close  up,  and  the  sense  of  their  want  is 
diminished.  But,  on  the  contrary  there  is  no  better  evidence  of 
communion  with  Christ,  of  nighness  to  him,  and  that  your  enjoy- 
ments are  real  and  blessed  to  you,  then  when  your  enjoyments 
discover  want,  and  beget  appetite  for  the  supply  thereof 

Another  thing  proposed  is,  That  communion  with  Christ  and 
closing  with  him,  should  not  be  entertained  with  idleness,  but  with 
diligence.  The  bride  of  Christ  here  hath  no  more  addthun  to  sit 
down  under  his  shadow  with  great  delight;  she  fitidb  that  in  that 
case,  she  is  called  to  gather  fruit  under  the  api)letree  ;  and  eat, 
and  improve  that  opportunity  she  hath  gotten,  by  taking  his  fruit 
and  freedom  thereon  :  communion  with  Christ  is  given  us,  not  to 
set  us  idle,  but  to  make  us  busy  on  such  a  happy  opportunity ; 
and  that  partly. 

Because  we  know  not  what  may  be  upon  the  back  of  that  op- 
portunity ;  it  may  be  like  that  which  Elijah  got  under  the  juniper 
tree,  1  Kings  xix.  5,  6,  7,  where  the  angel  desires  him  to  eat,  for 
the  journey  is  great  he  hath  to  go ;  and  he  got  forty  days  fasting 
after  that  double  meal:  little  know  we  what  may  be  on  the  back 
of  a  banquet,  how  hardly  we  may  be  put  to  it. 

Because  idleness  will  soon  cut  us  short  of  our  enjoyments. 
When  Christ  and  the  bride  are  together  at  a  feast,  Song  v.  1,  on 
the  back  of  it  she  falls  asleep  ;  though  it  was  but  a  slumber,  her  heart 
waking,  yet  he  thereby  was  put  to  the  back  of  tlie  door,  verse  2. 
Ill  improven  opportunities  may  strip  a  soul  of  all  its  enjoyments 
before  it  be  aware:  Emptiness  and  distance  may  steal  on,  as  one 
that  travails;  and  poverty  as  an  armed  man.  Under  the  happy 
shadow  we  shoulil  be  holy  epicures,  diligent  feeders,  and  greedy 
eaters  of  the  fruit  of  the  apple-tree. 


428  faith's    repose    and    e  e  p  a  s  t 

It  is  here  importer],  that  the  necessiiies  of  the  saints  cannot  be 
so  many  but  Christ  hath  supply  for  them  all.  If  they  be  assaulted 
and  tempest-beaten,  or  sci^rehed  and  sun-burnt,  he  is  a  shadow  ; 
if  they  be  faint,  he  hath  fruit;  and  his  fruit  is. 

Refreshing  fruit;  and  is  called  fruit,  in  conformity  to  the  meta- 
phor of  his  being  the  apple  ti'ee:  the  purchased  and  promised 
allowances  of  Christ  to  his  people  are  refreshing  and  satisfying, 
like  savoury  fruit. 

This  fruit  is  solid  fruit ;  the  believer  feeds  not  upon  wind,  as  it 
is  said  of  Ephraim,  Hos.  xii.  1,  but  fruit;  he  does  not  feed  upon 
ashes,  as  it  is  said  of  idolaters,  Isa.  xlv.  20,  but  fruit ;  he  does  not 
feed  upon  poison,  as  it  is  said  of  the  wicked^  Job  xx.  16  ;  nor 
does  he  feed  upon  husks,  as  it  is  said  of  the  prodigal  son,  before 
he  returned  to  his  father,  but  the  fruit  that  grows  upon  this  apple- 
tree,  the  tree  of  life. 

This  fruit  is  not  only  pleasant  and  solid,  but  plentiful  and  suffi- 
cient to  answer  their  necessities  and  all  their  wants:  Where  sin 
aboundeth,  grace  doth  much  more  abound.  O  Sirs,  it  is  an  useful 
study  to  study  the  fullness  of  Christ,  in  his  natures,  in  his  person, 
in  his  offices,  in  his  states  of  humiliation  and  exaltation,  and  his 
words  and  precious  promises  !  Here  is  wine  and  milk ;  both  special 
and  common  allowances,  Isa.  Iv.  1.     Again, 

As  this  fruit  is  durable  fruit;  so  it  is  good  to  study  the  durable- 
ness  of  his  allowances;  for  it  is  the  water  that  springs  up  to 
everlasting  life,  John  iv.  14.  The  fruit  of  the  tree  of  life  is  still 
green-  and  fresh.  Rev.  xxii.  2  ;  and  still  ripe  and  ready  for  eating  • 
and  all  these  rich,  full,  and  durable  allowances  are  thine,  poor 
needy  soul,  according  as  thou  dost  need  them  ;  and  thy  need  is 
thy  pass  and  warrant  for  closing  with  them,  Isaiah  Iv.  1,  "Ho, 
every  one  that  thirsteth,  come  ye  to  the  waters."  John  vii.  37, 
"  If  any  many  thirst,  let  him  come  unto  me  and  drink."  The 
thirsty  ground  is  the  ground  that  needs  a  sliower;  the  thirsty  soul 
is  the  soul  that  needs  a  drink,  even  as  the  hungry  man  is  the  man 
that  needs  meat :  and  the  more  need,  the  more  let  be  your  errands 
to  Christ  for  supply.  Have  you  much  to  do?  Well,  in  him  you 
have  much  to  do  it  with  ;  here  would  be  your  life,  to  take  up 
Christ's  fullness  rightly,  and  to  improve  it  as  your  need  is  dis- 
covered to  you. 

"  His  fruit  was  sweet  to  my  taste,"  it  imports,  that  there  is  a 
pleasant  relish  and  sweetness,  in  Christ's  allowances  to  his  people. 
Concerning  which  we  may  remark. 

That  his  allowances  to  them  are  not  onlv  sufficient,  and  enough, 


UNDER     THE     TREE     OF     LIFE.  429 

Bread  enough  and  to  spare ;  bat  they  are  sweet  and  delicious. 
Clirist's  fruits  are  like  the  tree  cast  into  the  waters  of  Marah,  that 
made  them  sweet,  Exod.  xv.  25.  It  is  like  the  meal  cast  into  the 
prophet's  pot  that  took  death  out  of  it,  2  Kines  iv.  41.  So  that 
if  you  would  have  any  sorrowful  or  bitter  condition  sweetened, 
tlien  no  method  is  so  commodious,  nor  mean  so  sure,  as  to  take  the 
fruit  of  this  apple-tree  to  season  it:  they  are  much  to  be  pitied 
that  are  under  any  hard  and  bitter  lot,  and  have  nothing  of  Christ 
to  sweeten  it. 

As  Christ's  fruit  is  sweet  in  itself,  and  sweetens  other  things, 
so  the  saints  will  acknowledge  it  to  be  sweet  when  they  are  in  a 
right  frame,  and  their  taste  not  corrupted  and  vitiate ;  for  then 
they  are  like  persons  in  a  fever,  their  taste  marred;  and  the 
sweetest  things  seem  to  be  bitter  to  them  ;  but  when  the  saints  of 
God  are  in  a  right  frame,  they  will  not  fall  in  that  fault  which 
Elijah  suspected  in  Job,  chap.  xv.  11,  "Are  the  consolations  of 
God  small  with  thee  ?"  Yea,  when  their  souls  are  in  health,  even  his 
words  of  reproof  will  be  sweet,  even  as  the  w<junds  of  a  friend 
that  is  faithful  to  a  right  discerner,  and  as  excellent  oil  that  will 
not  break  their  heads.  Surely  then  his  honey,  and  lioney-comb 
allowances  will  be  sweet  unto  tbem  ;  and  they  owe  this  testimony 
to  the  truth  of  the  matter,  that  "his  fruit  is  sweet."  We  are  not 
complimenting  him  when  we  commend  him  and  his  fruit:  we 
ought  to  commend  him  thus  to  others,  saying  with  the  church, 
His  mouth  is  most  sweet ;  and  with  David,  0  taste  and  see  that 
the  Lord  is  good;  when  we  repine  and  quarrel  and  fret  because  of 
our  scanty  allowances,  O  how  ill  bred  are  we !  And  as  the  full 
soul  that  loathes  the  honey-comb,  it  is  a  sign  our  spiritual  sense 
and  discerning  is  corrupted,  when  we  cannot  attest  that  "  his  fruit 
is  sweet." 

The  Lord  is  pleased  sometimes  to  satisfy  his  people  with  the 
sweetness  of  his  fruits,  without  putting  them  still  to  the  trouble 
of  beliviug  a  bare  word :  he  can,  by  sensible  comforts,  make  the 
greatest  doubter  and  drooper  to  call  himself  a  liar,  that  ever  he 
should  have  brought  up  an  ill  report  of  Christ  and  his  allowances. 
This  is  sometimes  the  privilege  of  God's  people;  and  though  ir 
were  but  once  in  a  life-time,  or  though  it  were,  as  in  Jacob's  case, 
twenty  years  between  one  sweet  Bethel  and  another,  he  should  be 
blessed  for  it:  it  is  not  their  ord.inary  to  have  these  sunblinks,  or 
to  be  overcome  with  love  and  sweetness,  for  ordinarily  they  walk 
by  faith,  not  by  sight:  by  these  warm  blinks  he  sometimes  givea 
faith  a  breathing.     And  therefore,  surely  they  make  a  wrong  use 


430  faith's    repose    and    repast 

of  thase  sensible  comforts,  who  cannot  live  without  them  ;  and 
who  think  God  is  gone,  and  Christ  is  gone,  and  ail  is  gone,  when 
these  comforts  are  gone:  Asaph  calls  himself  a  beast  for  thinking 
so,  Psalm  Ixxiii.  22,  23,  "So  foolish  was  I,  and  ignorant;  I  was  as 
a  beast  before  thee.  Nevertheless  I  am  continually  with  thee: 
thou  hast  holden  me  by  my  right-hand:"  under  my  temptation  I 
questioned  all  my  religion  as  vain,  and  thought  God  was  gone  ; 
but  now  I  see  that  at  my  worst  his  hand  was  round  about  me. 

Yet  it  would  still  be  remembered,  that  these  sweet  comforts  and 
sealing  favours  are  the  effects  of  faith,  if  they  be  real  and  not 
delusive :  "  I  sat  dowa  under  his  shadow ;"  then  follows  the 
sweetness  and  sensible  tastes  of  his  goodness  and  grace:  these  are 
sent  in  order  to  cherish  faith  ;  and  to  exercise  faith  in  Christ  is 
the  way  to  have  more  of  these:  In  whom  believing  we  rejoice. 
After  ye  believed  ye  were  sealed  with  the  Holy  Spirit  of  promise. 
When  comforts  are  gotten  in  a  way  of  believing,  then  they  are 
free  of  delusion ;  yea,  then  they  are  strengthening,  and  do  much 
good;  "The  joy  of  the  Lord  is  your  strength,"  Neh.  viii.  10. 

It  imports,  that  these  fruits  are  so  sweet  and  delicious  to  the 
believer's  taste,  they  are  still  his  fruits.  It  was  he,  with  the 
Father,  and  Holy  Ghost,  that  from  all  eternity  decreed  the  commu- 
nication of  that  fruit:  it  is  he  that  purchased  all  the  fruit:  it  is 
he  that  is  the  store-house  in  whom  it  is  laid  up  ;  for,  All  fullness 
dwelleth  in  him,  and  out  of  his  fullness  we  may  receive  it :  it  is  he 
that  is  the  donor  and  dispenser  of  the  fruit,  according  as  his  wis- 
dom and  love  sees  meet,  he  lets  it  out  to  them,  not  as  they 
would,  but  as  they  need :  it  is  he  that  guides  the  fruit  he  gives 
them,  otherwise  they  would  misguide  it :  and  it  is  he  that  will 
make  a  good  account  of  it  all  in  due  time ;  the  day  comes,  when 
he  will  be  glorified  in  the  saints,  and  admired  in  all  that  believe. 
You  may  question,  If  this  fruit  be  in  his  hand  to  give  out,  how 
you  came  to  be  so  scrimped  ?  But,  as  he  is  wise,  so  he  will  be 
true  to  his  trust;  and  will  bestow  all  in  due  time.  In  a  word,  it 
is  his  fruit,  for  it  grows  all  upon  him  that  it  is  the  apple-tree;  and 
this  makes  the  fruit  to  be  ineffably  sweet,  that  it  is  all  his ;  and,  as 
the  water  of  life  is  sweetest  at  the  fountain-head;  so  the  fruit  is 
sweetest  to  the  believer's  taste  that  is  seen  to  be  growing  on  the 
tree  of  life,  and  to  be  all  in  him  who  is  fullness  and  sweetnes 
itself, 

VI.  The  sixth  and  last  thing  proposed,  was,  To  deduce  some 
inferences  for  the  ap]ilication.  And,  in  general,  from  the  church's 
practice  here   after  her  commending   of  this  apple-tree  as  match- 


UNDER     THE     TREE     OF     LIFE.  431 

less,  her  siltinsr  down  under  his  sliadow,  snying  upon  the  matter, 
I  ain  an  experimental  witness  of  his  singnhir  and  matchless  excel- 
lencv  ;  my  experience  is  an  orator  to  set  forth  what  Christ  is,  we 
may  see, 

That  a  commendation  of  Christ  and  an  improvement  of  him 
should  go  together.  For  Christ  will  accept  of  no  commendation, 
or  fair  language,  as  a  proof  of  sincerity  and  uprightness,  unless  it 
be  attended  with  an  improvement  and  use-making  of  him.  Christ 
is  not  only  fair  and  beautiful,  bat  also  full  and  bountiful; 
and  therefore  he  wants  not  only  to  be  commended  but  improven  ; 
that  men  may  come  to  him  for  life,  John  v.  20.  And  unless  they 
come  and  taste  and  see  that  he  is  good,  Psalm  xxxiv.  8,  he  values 
not,  but  despises  their  flattering  him  with  their  moutli,  Psalm 
Ixxviii.  34.  He  wants  not  only  that  you  speak  good  of  him,  but 
that  you  make  use  of  the  good  that  is  in  him — Know'  also  that 
right  improvement  of  Christ  rises  from  a  due  sight  and  esteem  of 
him  as  singular  and  matchless :  they  that  come  and  see,  will  come 
and  share  ;  "  We  beheld  his  glory," — "full  of  grace  and  truth:" 
then  it  follows,  "And  of  his  fullness  have  all  we  received,"  John 
i.  16.  The  knowledge  of  Christ  draws  men  to  improve  him  ;  and 
the  improvement  of  him  draws  forth  commendation  of  him  ;  these 
mutually  influence  one  another.  Christ  is  none  of  these  who,  the 
more  they  are  known,  the  less  they  are  estemed;  no:  his  half 
cannot  be  told  nor  known  :  admiration  and  sitting  down  speech- 
less as  overcome,  is  the  highest  pitch  they  can  fly  in  his  commend- 
ation. You  that  are  strangers  to  Christ  should  try  him  before 
you  say  he  is  a  wilderness;  you  cannot  judge  of  colours  while 
you  are  blind :  if  you  would  come  and  see,  or  come  and  taste  how 
good  he  is,  you  would,  as  the  Samaritan,  John  iv.  42,  not  com- 
mend him  only  from  hearsay,  but  from  your  own  experience : 
yo  \r  experience  would  tell  more  than  we  can  say.  You  that 
know  him,  and  have  any  experience,  see  that  you  bring  up  no  ill 
report  of  him ;  you  owe  him  a  testimony  :  let  him  not  be  to  you 
as  other  beloveds,  but  extol  him  above  them  all,  even  from  your 
own  experience:  and  let  it  be  seen  that  you  are  at  your  centre 
when  you  meet  with  him,  and  that  there  is  no  room  for  a  plus 
tdtra,  that  you  need  go  no  further,  unless  it  be  to  grow  in  your 
knowledge  and  esteem  of  him. 

Hence  see,  that  all  we  have  to  do  in  the  improvement  of  him,  is 
to  take  of  him  what  he  hath  to  communicate  :  if  we  be  weary,  to 
sit  down  and  rest ;  if  scorched,  to  get  under  his  shadow  ;  if  faint 
and  hungry,  to  eat  of  his  sweet  fruit.     It  is  said.  Acts  xx.  35, 


432  faith's   eepose  and  eepast 

"  Eemember  tlie  words  of  the  Lord  Jesus,  how  he  said,  It  is 
more  blessed  to  give  than  to  receive."  Thus  it  is  Christ's  blessed- 
ness to  give  and  not  to  receive  ;  and  it  is  our  blessedness  to  have 
to  do  with  such  an  one,  to  whom  we  are  called  not  to  come  and 
give,  but  to  come  and  receive :  we  have  nothing  to  give,  and  he 
can  receive  nothing  :  we  have  nothing  but  wants  ;  and  he  seeks 
nothing  but  necessities  and  wants  to  be  brought  to  him  :  we  have 
nothing  but  weakness;  and  he  delights  to  make  his  strength  per- 
fect in  weakness,  2  Cor.  xii.  9.  He  delights  to  be  washins^  and 
making  white  these  that  have  lain  among  the  pots.  Psalm  Ixviii.  13. 
Yea,  he  delights  to  welcome  apostates,  and  these  that  have  played 
the  harlot  with  many  lovers,  and  to  heal  backslid! ngs,  Jer.  iii.  1. 
Hos.  xiv.  4.  In  a  word,  Christ  alone  is  the  only  market  for  poor 
worthless  souls :  be  thy  case  what  it  will,  he  is  even  as  meet  for 
you  as  you  could  wish  ;  and  be  thy  case  what  it  will,  if  you  make 
use  of  him  you  are  happy,  and  if  you  be  brought  to  trade 
and  traffick  with  him,  whose  blessedness  is  to  give  and  not  to 
receive. 

Hence  see,  that  Christ  is  to  be  improven  in  every  case,  as  being 
fully  furnished  for,  not  only  some,  but  for  all  wants :  if  you  want 
rest,  or  want  a  shadow,  or  want  food  and  fruit;  he  is  "  a  sun  and 
shield,"  he  "  will  give  grace  and  glory,"  Psalm  Ixxxiv.  11.  And 
if  these  be  not  enough,  then  it  follows.  "No  got>d  thing  will  he 
withhold  from  them  that  walk  uprightly."  Coming  under  his 
shadow,  your  grievances  may  grow,  your  troubles  and  difficul- 
ties may  grow,  but  they  cannot  outgrow  his  all-sufficienc^y  to  sup- 
ply ;  as  your  state  alters  and  changes,  he  can  give  you  change  of 
raiment  and  change  of  armour;  for.  They  that  wait  on  the  Lord, 
shall  renew  their  strength ;  and  make  you  able  to  do  all  things 
through  Christ  strengthening  you;  and  make  you  content,  how  to 
DC  abased,  and  how  to  abound.  If  you  be  called  to  suifer  and 
Dear  heavy  reproaches,  and  heavy  burdens  that  the  world  lay  upon 
you,  he  can  make  your  back  invincible,  so  as  they  shall  sooner 
weary  to  lay  on  burdens  than  he  shall  weary  to  support  yon.  In 
a  word,  believer,  you  are  so  complete  in  Christ,  that  it  ill  becomes 
you  to  go  to  another  door ;  nay,  let  all  your  wants  be  upon  him, 
and  improve  him  for  all.  And  you  should  employ  him  not  in 
lesser  diffiulties  only,  and  then  give  him  over  when  surprised  with 
great  troubles,  saying,  "  This  evil  is  of  the  Lord ;  why  should  I 
wait  for  the  Lord  any  longer?"  as  that  wicked  king  did,  2  Kings 
vi.  33  ;  no,  by  no  means.  Nor  do  you  employ  him  in  greater 
troubles,  and   think  to  wrestle    alone  with    lesser;    for  the  least 


UNDER     THE     TREE     OF     LIFE,  433 

trouble  and  temptation  will  be  too  hard  for  you,  when  you  are 
alone  without  him  ;  but,  In  all  thy  ways  acknowledge  him;  and, 
In  every  thiug  make  your  requests  known  to  him. 

Hence  see,  that  closing  with  Christ,  and  sitting  down  under  his 
shadow,  is  the  way  to  taste  of  his  fruits,  and  to  have  communion 
with  him  :  to  make  use  of  him  in  every  case  is  the  way  to  have  a 
pleasant  feast  with  him  ;  "  In  every  thing  by  prayer  and  supplica 
tion  with  thanksgiving  let  your  requests  be  made  known  unto 
God;"  and  then  it  follows,  "The  peace  of  God,  which  passeth  all 
understanding,  shall  keep  your  hearts  and  minds  through  Christ 
Jesus,"  Philip,  iv.  6,  7.  Only  you  are  not  to  choose  and  use  him 
for  adversities  only,  or  to  help  you  in  particular  exigencies,  butt") 
sit  down  under  his  shadow,  and  take  up  your  rest  in  him  as  your 
everlasting  rest.  Hence  the  bride  of  Christ  runs  to  no  othe  door, 
to  no  other  tree,  knowing  there  is  no  other  God,  (though  there 
be  that  are  called  gods,  whether  in  heaven  or  in  earth,  as  there 
be  gods  many,  and  lords  many ;)  but  one,  the  Father,  of  Avhom  we 
are  all  things,  and  we  in  him,  and  one  Lord  Jesus  Christ,  by 
whom  are  all  things,  and  we  by  him.  There  arc  many  trees  that 
people  run  to  for  shelter ;  but  the  believer  runs  to  Christ,  and 
cannot  rest  anywhere  else.  The  bride  here  had  the  watchmen  to  go 
to,  the  daughters  of  Jerusalem,  but  none  of  them  comfoit  her  in 
his  absence;  0  tell  him  I  am  sick  of  love:  if  you  can  find  him 
tell  him.  Your  company  will  not  please  me,  pastors,  ordinances, 
public  and  private,  means,  duties,  and  devotions  cannot  be  a  sha- 
dow to  me  ;  Christ  is  the  only  relief  to  a  scorched  soul.  Mary  came 
to  seek  Christ  in  the  sepulchre ;  she  sees  two  angels  in  white,  point- 
ing out  their  glory  ;  one  might  have  thought  that  sight  might  have 
suflGiced  her,  and  made  her  say  with  Peter,  "It  is  good  to  be  here;" 
no :  but  she  wept  and  said,  "  They  have  taken  away  my  Lord  :" 
the  sight  of  angels  could  not  satisfy  her,  when  Christ  was  away  ; 
she  could  not  sit  down  under  any  other  shadow,  but  that  of  the 
apple-tree. 

Hence  see  the  folly  of  these  who  have  such  a  shadow  as  Christ 
in  their  offer,  and  yet  trust  in  a  lie,  and  sit  down  under  the  shadow 
of  the  trees  of  the  wood,  kc,  that  will  fail  them  in  the  day  of  their 
need.  I  am  afraid,  that  even  in  this  company,  there  may  be  some 
that  are  expecting  relief  under  some  tree  of  the  wood,  and  not 
under  the  shadow  of  the  apple-tree.  Some  rest  themselves  securely 
under  the  tree  of  civility,  as  a  sconce  from  any  heat  in  the  world : 
but  remember,  though  you  be  civil,  and  moral,  and  honest  good 
neighbours,  this  will  be  a  poor  withering  gourd  that  will  never 
Vol.  II.— 28 


484  faith's    repose    and    repast 

shelter  you  from  the  wrath  of  God ;  the  publican  that  smote 
upon  his  breast,  and  cried,  God  be  merciful  to  me  a  sinner,  went 
home  justified  more  than  the  Pharisee,  that  could  say.  He  was  not 
as  other  men,  no  extortioner,  unjust  man,  or  adulterer,  but  fasted 
twice  a  week,  and  gave  tithes  of  all  that  he  had,  Luke  xviii.  9 — 
13. — Some  set  themselves  under  the  tree  of  legal  righteousness, 
their  good  works  and  good  frames  joined  Tsrith  Christ's  righteous- 
ness, which  they  think  reasonable,  seeing  they  do  not  offer  to  join 
with  it  their  sins  nor  their  evil  works,  but  their  righteousness  ; 
nothing  but  what  the  law  of  God  requires,  and  the  gospel  of  Christ 
calls  for :  but  there  is  no  other  shadow  but  Christ  and  his  righte- 
ousness; for,  If  righteousness  come  by  the  law,  in  part  or  in  whole, 
Christ  died  in  vain.  Gal,  ii.  21. — Some  trust  to  the  tree  of  their 
own  feigned  faith  :  we  read  of  a  faith  unfeigned ;  but  many  have 
but  a  feigned  faith :  they  say  they  trust  in  God,  and  believe  in 
Christ;  and  these  are  but  feigned  words,  and  words  of  course;  and 
they  but  sit  down  under  the  shadow  of  their  feigned  faith,  not 
under  the  shadow  of  the  apple-tree.  Some  trust  to  the  tree  of  rude 
repentance:  when  they  commit  a  sin,  they  run  away  to  God,  and  say, 
"I  have  committed  this  ;  Lord  pardon  me,  and  I  shall  never  do  it 
again."  Many  lean  much  to  this  tree ;  but,  as  Judas  repented  and  cast 
away  his  idol  silver,  and  said,  I  have  betrayed  innocent  blood,  and 
yet  perished,  so  will  these  that  trust  to  any  other  shadow,  but  that 
of  the  apple-tree ;  they  walk  but  in  the  sparks  of  their  own  kin- 
dling, and  will  lie  down  in  sorrow,  Lsa.  1.  11, 

But  these  only  are  wise  and  happy  that  sit  down  no  where  else 
but  under  the  shadow  of  the  apple-tree  bj'  faith ;  for,  here  is  the 
fruit  to  be  reaped,  namely,  justification  ;  being  justified  by  the 
faith  of  Christ,  and  not  by  the  works  of  the  law.  Gal.  ii.  19. 
Sanctification  :  we  read  of  them  that  are  sanctified  by  faith  that  is 
in  Christ  Jesus,  Acts  xxvi.  18.  Adoption  flows  from  this ;  We 
are  the  children  of  God  by  faith  ;  and,  to  them  that  believe  he 
gave  power  to  become  the  children  of  God,  John  i.  12.  Fellowship 
with  God  flows  from  this ;  for,  Christ  is  said  to  dwell  in  the  heart 
by  faith,  Eph.  iii,  17. — Here  is  the  door  of  communion  with  God 
in  grace  and  in  glory. 

Hence  see,  that  faith  is  a  composing  grace  ;  it  is  a  sitting  down 
under  Christ's  shadow,  under  the  covert  of  his  blood,  under  the 
shadow  of  his  righteousness.  And  we  may  try  our  faith  by  this 
improvement  it  makes  of  Christ  amidst  all  outward  or  inward  scor- 
chings,  whether  by  outward  afflictions  or  inward  tossings,  from  the 
apprehension  of  God's  wrath,  and  assaults  with  the  fiery  darts  of 


UNDER     TUt     TREE     OF     LIFE.  43  O 

Satan's  temptations.  It  views  Christ  as  a  comi)]ete  shadow  ai.il 
the  sovereign  cure  of  all,  and  makes  use  of  him  for  that  end ;  and 
in  this  use-making  of  him  just  interposes  Christ  between  us  and 
wrath,  and  between  us  and  whatsoever  is  troublesome  and  burden 
some  to  us:  this  faith  is  just  a  man's  quieting  himself  upon  this 
ground;  casting  anchor  here  when  tost  with  tempests  and 
not  comforted,  saying,  Why  art  thou  discouraged,  O  my  soul? 
and  why  art  thou  disquieted  within  me  ?  Hope  thou  in  God,  for 
I  shall  yet  praise  him,  who  is  the  health  of  my  countenance,  and 
my  God,  Psal.  xlii.  11.  Return  to  thy  rest,  0  my  soul ;  for 
the  Lord  hath  dealt  bountifully  with  thee,  Psal.  cxvi.  7. 

Hence  see,  that  as  the  exercise  of  faith  is  a  pleasant  and  delight- 
ful exercise  ;  so  there  is  not  only  pleasure  and  composure  of  soul 
in  this  employment,  of  taking  the  benefit  of  the  apple  tree  for  a 
shadow,  but  also  sweetness  and  satisfaction  in  sharing  of  the  fruits 
that  grow  upon  that  tree:  here  they  eat  and  feed  upon  his  fruits, 
that  are  exceeding  sweet  to  their  spiritual  taste  and  experience. 
What  fruit  of  his  ?  His  words,  his  works,  his  manifestations,  his 
communications. 

His  words  are  sweet ;  hence  David  cries,  How  sweet  are  thy 
words  to  my  taste  !  sweeter  than  honey  to  my  mouth.  Psalm 
cxix.  103.  The  Jews  confessed  that  never  man  spake  like 
this  man;  and  Peter  says,  Thou  hast  the  words  of  eternal  life 

His  works  are  sweet ;  his  incarnation,  death,  resurrection,  and 
all  the  fruits  of  them  ;  his  ascension  in  our  nature,  leading  captivity 
captive,  and  giving  gifts  unto  men ;  his  sitting  at  the  right-band  of 
the  Majesty  on  high,  in  our  nature;  making  continual  intercession 
for  his  people;  his  presen(fe  in  time  of  trouble,  his  protection  in 
time  of  danger,  and  all  the  works  of  his  Mediatorship, 

His  manifestations  and  communications  are  all  oweet.  How 
deliciously  entertained  is  the  believing  soul,  when  he  manifests 
himself  to  him,  in  another  way  than  he  does  unto  the  world; 
and  communicates  of  his  grace,  mercy,  and  loving-kindness  unto 
him. 

Hence  see  the  duty  of  all  sinners  and  believers  both. — It  is  the 
duty  of  sinners  to  come  to  the  Saviour :  if  they  would  have  a 
screen  and  shadow  between  them  and  the  wrath  of  God  ;  they  are 
to  come  to  Christ  as  the  apple-tree,  and  sit  down  under  his  shadow. 
— It  is  the  duty  of  believers,  that  hath  been  wandering  from 
their  resting  place,  to  return  to  their  rest,  and  take  their  seat  again 
under  his  shadow.  As  Moses,  being  a  type  of  Christ,  stood  in  the 
gap  to  hold  off  the   wrath  of  God,  Psalm  cvi.  23 ;  so  Christ  the 


436  faith's  repose  and  repast 

Mediator  of  the  new  covenant  stands  betwixt  us  and  the  heat  of 
God's  wrath,  and  of  the  wrath  of  men  and  devils.  O  come  nnder 
the  shadow  of  this  apple-tree.  Their  sorrows  shall  be  multiplied 
that  hasten  after  other  gods,  and  that  run  to  other  trees  for  shade 
i.nd  shelter;  but  comforts  shall  be  multiplied  on  them  that  come  to 
this  apple  tree,  and  sit  down  under  the  shadow  thereof.  Christ  is 
the  apple-tree,  and  he  is  able  to  help  jou ;  A  man  shall  be  a 
hiding  place  from  the  storm,  a  covert  from  the  tempest,  as  rivers 
of  water  in  a  dry  place,  and  as  the  shadow  of  a  great  rock  in  a 
weary  land.  Here  the  weary  shall  have  rest ;  the  scorched  shall 
have  shelter  ;  and  the  faint  shall  have  fruit.  As  he  is  able,  so  he 
is  willing  to  give  all  comers  welcome  entertainment ;  Him  that 
cometh,  I  will  in  no  wise  cast  out :  nay,  I  will  be  so  far  from 
casting  him  out,  that  it  will  never  enter  into  my  mind  ;  I  will  in 
no  wise  cast  him  out.  Our  Lord  hath  a  commission  to  receive  all 
comers,  and  to  lose  all  the  prisoners  of  hope  ;  The  Spirit  of  the  Lord 
God  is  upon  me ;  for  he  hath  appointed  me  to  proclaim  liberty  to 
the  captives,  and  to  open  the  prison  doors  to  them  that  are  bound, 
to  preach  good  tidings  to  the  meek,  Isa,  Ixi.  1.  How  heartily  does 
he  invite  you  to  come  !  On  the  great  day  of  the  feast,  Jesus  stood, 
and  cried.  If  any  man  thirsteth,  let  him  come  to  me  and  drink ;  if 
any  man  hunger,  let  him  come  to  me  and  eat.  Wherefore  are  we 
sent  out  to  you,  but  to  bring  you  to  the  apple-tree  ? 

Permit  me  next  to  address  myself  to  you  by  way  of  advice. 
Let  me  advise  you, 

To  be  sensible  of  your  great  need  of  this  shadow.  If  any  here 
present  be  insensible  of  tlieir  need,  there  are  three  hands  I  would 
send  you  to  for  your  conviction. 

One  is  to  the  law :  for  by  the  law  is  the  knowledge  of  sin  :  hear 
what  the  law  says  to  you,  Cursed  is  every  one  that  continueth  not 
in  all  things  written  in  the  book  of  the  law  to  do  them,  Gal.  iii.  10. 
That  every  mouth  may  be  stopped,  and  all  the  world  b'ecome 
guilty  before  the  Lord,  Eom.  iii.  19.  When  the  command 
thus  comes,  sin  will  revive,  and  you  will  die,  Rom.  vii.  9. 

Go  to  the  Spirit  of  God,  and  hear  what  the  Spirit  says ;  When 
he  is  come  he  will  convince  the  world  of  sin ;  Of  sin  because  they 
believe  not  on  me,  John  xvi.  8,  9.  As  the  law  shews  that  you  are 
unrighteous,  so  the  Spirit  shews  you  are  an  unbeliever ;  the  Spirit 
by  the  law,  shews  your  malady,  and  by  the  law  and  gospel  both, 
shews  your  aversion  from  the  remedy. 

You  are  to  hear  what  conscience  says;  when  the  law  condemns 
you  as  a  transgressor  of  the  law,  and  the  Spirit  convinces  you  of 


UNDER     THE     TREE     OF     LIFE,  437 

sin,  because  j'^ou  believe  not  the  gospel;  then  the  proper  work  of 
conscience  is  to  pass  the  condemnatory  sentence  against  you,  and 
to  pronounce  it  in  your  bosom,  making  you  to  say,  I  am  the  man, 
I  am  the  woman  that  hath  violated  the  law  of  God,  and  vilified  the 
gospel  of  God.  But  wheu  you  are  convinced,  you  must  not  rest 
here ;  for, 

O  esteem  highly  the  apple-tree,  and  the  shadow  thereof.  How 
will  a  scorched,  sun-burnt  man  desire  a  shadow  !  and  what  would 
a  fainting  man  give  for  sweet  fruit!  Such  is  to  be  had  under  the 
shadow  of  Christ's  righteousness.  This  is  the  manner  and  order 
of  the  Spirit's  work ;  having  convinced  of  sin,  he  convinces  next 
of  righteousness ;  he  brings  first  to  the  fiery  law,  and  then  to  the 
fair  apple-tree.  Let  your  esteem  of  him  be  attended  with  desire 
after  him  and  delight  in  him.  I  told  you  the  words  may  read, 
I  delighted,  and  sat  down ;  it  supposes  some  heart-panting 
after  him,  "  As  the  heart  panteth  after  the  water-brooks," 
Psalm  xlii.  1. 

0  !  will  you  go  to  the  apple-tree.  You  should  not  only  be  sen- 
sible of  your  lost  state  and  condition,  and  not  only  desire  to  be  at 
him,  and  highly  prize  and  esteem  him  ;  but  just  go  to  him.  How- 
can  you  sit  down  under  his  shadow,  if  you  go  not  to  hin  ?  That 
is,  being  sensible  of  your  need  of  Christ,  and  assured  of  the  worth 
of  Christ,  you  turn  your  face  towards  him,  and  your  back  upon 
every  thing  opposite  to  him ;  to  turn  your  back  upon  all  the  trees 
of  the  wood,  upon  all  created  confidences  wherein  you  were  ready 
to  trust,  and  to  go  only  to  the  apple-tree  for  relief. 

When  you  come  to  the  apple-tree,  then  sit  down  under  the 
shadow  thereof;  and  what  ij  this  ?     It  is  just  sit  down  ;  and, 

Interpose  Christ  between  you  and  all  things  that  annoy  you: 
put  him  between  you  and  all  fears ;  between  you  and  all  tempta- 
tions ^  between  3'ou  and  all  hazards ;  between  you  and  every 
scorching  sun. 

Sit  down  and  stay  with  Christ,  and  never  part  with  him,  depart 
who  will;  let  your  language  be  with  Ruth,  "Intreat  me  not  to 
leave  thee,  or  to  return  from  following  after  thee:  for  whither  thou 
goest,  I  will  go ;  and  where  thou  lodgest,  I  will  lodge :  thy  people 
shall  be  m}'  people,  and  thy  God  my  God,"  Eutb  i.  16.  It  is 
remarkable,  Christ  says  to  his  disciples,  "Will  you  also  go  away?" 
No  says  Peter;  "  Whither  shall  we  go  ?  Thou  hast  the  words  of 
eternal  life '/" 

Sit  down  and  quiet  yourself  in  Christ.  The  poor  spouse  of 
Christ  was  wandering  and  restless ;  she  can  get  no  rest  without  or 


438  faith's    repose    and    repast 

within  doors  ;  she  goes  hither  and  thither :  she  met  with  the 
"watchmau,  and  then  with  the  daughters  of  Jerusalem  ;  but  no  rest 
till  now  that  she  is  come  to  the  shadow  of  the  apple-tree. 

Sit  down  and  take  refreshment  to  your  weary  souls  ;  come  and 
feast  upon  the  apple-tree;  and,  as  you  come,  be  convinced  you 
cannot  come  alone  ;  Christ  hath  told  you,  No  man  can  come  to 
me,  except  the  Father  which  hath  sent  me,  draw  him ;  therefore, 
put  up  your  pra}- er  to  God,  and  say,  "  The  Son  of  thy  love,  0 
Father,  hath  told  me,  I  cannot  come  under  his  shadow,  except 
thou  draw  me  ;  therefore,  now,  0  good  and  gracious  God,  for  tlie 
sake  of  Jesus,  draw  me  :"  and  under  the  influence  of  this  drawing 
grace,  come  and  sit  down  and  gather  apples.  "  I  ara  the  true  vine," 
said  our  Lord  Jesus,  "  and  my  Father  is  the  husbandman  ;"  even 
so,  he  is  the  true  apple-tree,  and  his  Father  is  the  gardener  ;  and  be 
is  now  come  to  shake  the  tree,  to  let  down  the  apples  about  your 
hands  that  you  may  gather,  or  to  bend  the  branches  down  to  you, 
that  you  may  pluck  what  apples  you  need. 

What  apples,  say  you?  Why  we  shall  tell  you  of  eight  sorts 
of  apples.     Well  here  is. 

The  apple  of  imputed  righteousness  for  you  that  are  guilty  sin- 
ners. Your  own  righteousness  is  a  rotten  apple,  good  for  nothing 
but  to  be  cast  away  with  all  your  other  idols,  to  the  moles  and  to 
the  bats ;  but  the  righteousness  of  Christ  is  a  sweet  apple,  a  fresh 
apple,  a  ripe  apple,  ready  for  eating  :  and  if  you  taste  of  this  apple 
you  shall  live  a  life  of  justification.  By  eating  the  forbidden  fruit 
you  were  condemned  ;  but  by  tasting  of  this  apple  you  shall  be 
justified  :  "  By  the  offence  of  one,  judgment  came  upon  all  men  to 
condemnation  ;  even  so  by  the  righteousness  of  one  the  free  gift 
came  upon  all  men  unto  justification  of  life.  For,  as  by  one  man's 
disobedience  many  were  made  sinners,  so  by  the  obedience  of  one 
shall  many  be  made  righteous/'  Rom.  v.  18,  19. 

Here  is  the  apple  of  implanted  grace  you  may  pluck  from  off 
this  tree  of  life.  Do  you  want  even  the  grace  of  faith  and  ability 
to  pluck  ?  It  grows  upon  this  tree  ;  Christ  is  the  author  of  faith, 
and  the  finisher  of  it.  Do  you  want  the  grace  of  repentance  ?  It 
grows  also  upon  this  tree,  Acts  v.  31,  "Him  hath  God  exalted," 
— "  to  give  repentance  to  Israel,  and  forgiveness  of  sins."  Do  you 
want  love  ?  It  grows  upon  this  tree  ;  his  love  is  the  see  1  of  love  ; 
We  love  him,  because  he  first  loved  us:  his  doing,  dying,  rising, 
reigning  love  is  the  seed  that  being  sown  in  your  heart,  will  make 
heart-love  to  him  grow  there. —  Whatever  grace  you  need  you  may 
ret  it  upon  this  tree  of  life ;  for,  "  Out  of  his  fullness  we  all  receive, 
and  grace  for  gi'ace ;"  or,  as  it  may  be  read,  Love  for  love. 


UNDER     THE     TREE     OF     LIFE.  439 

Here  is  the  apple  of  peace.  Is  Dot  peace  with  God  and  peace  of 
conscience  a  sweet  apple?  And  does  it  not  grow  here?  In  the 
world  ye  shall  have  tribulation,  but  in  me  ye,  shall  have  peace: 
He  made  peace  by  the  blood  of  his  cross.  O  !  who  would  not  be 
in  hands  with  this  refreshing  apple,  that  will  cheer  the  heart 
against  all  the  disquiet  in  the  world  !  This  peace  in  Christ  is  like 
a  dry  house  within,  in  a  rainy  day  w^ithout  doors.  It  is  like 
a  quiet  harbour  in  stormy  weather ;  or  a  safe  haven  in  a  terrible 
tempest. 

Here  is  the  apple  of  joy,  joy  in  the  Holy  Ghost  ;  and  this  also 
grows  upon  the  apple-tree  :  "Whom  having  not  seen  ye  love  ;  in 
whom,  though  now  ye  see  him  not,  yet  believing,  ye  rejoice  with 
joy  unspeakable  and  full  of  glory,"  1  Peter  i.  8.  A  taste  of  this 
apple  makes  all  carnal  joy  tasteless  to  you;  for,  it  is  unspeakable 
joy,  full  joy,  glorious  joy,  and  unspeakably  full  of  glory  ;  the  very 
dawning  of  the  day  of  glory. 

Here  is  the  apple  of  contentment  that  grows  upon  this  tree  of 
life;  contentment  with  every  lot,  every  cross:  Godliness  with 
contentment  is  great  gain.  When  a  man  tastes  of  this  apple,  it 
makes  him  say  with  Paul,  I  am  poor,  yet  possessing  all  things;  I 
am  sorrowful,  yet  always  rejoice :  I  have  learned  in  whatsoever 
state  I  am,  therewith  to  be  content.  This  sweet  apple  sweetens 
every  lot  be  it  never  so  bitter. 

Here  is  the  apple  of  communion  with  God,  and  access  to  him 
that  grows  upon  this  tree ;  for,  through  him  we  have  access  by 
one  Spirit  to  the  Father:  putting  the  soul  in  case  to  say.  Truly 
our  fellowship  is  with  the  Father,  and  with  his  Son  Jesus  Christ. 
This  makes  the  soul  to  invite  others  sometimes  to  come  and  share, 
saying,  0  taste  and  see  that  the  Lord  is  good  ;  for,  that  which  we 
have  seen  and  heard,  declare  we  unto  you,  that  you  may  have 
fellowship  with  us ;  while  we  have  fellowship  with  the  Father,  in 
his  electing  love;  with  the  Son,  in  his  redeeming  love;  and  with 
the  Holy  Ghost,  in  his  applying  both  the  love  of  the  Father,  and 
the  grace  of  the  Son.  This  communion  is  sometimes  only  in 
desire ;  The  desire  of  our  souls  is  to  thy  name,  and  to  the  re- 
membrance of  thee.  Sometimes  in  delight ;  Delight  thyself  in  the 
Lord,  and  he  will  give  thee  the  desire  of  thine  heart. 

Here  is  the  apple  of  spiritual  liberty  that  grows  upon  this 
apple-tree  ;  If  the  Son  make  you  free,  you  are  free  indeed.  When 
we  taste  of  this  apple,  we  preach  at  liberty,  and  pray  at  liberty, 
and  hear  at  liberty,  believe  at  liberty,  and  walk  at  liberty  ;  "  I 
will  walk  ai  liberty :  for  I  seek  thy  precepts,"  Psalm  cxix.  45. 


440  faith's    repose    axd    repast 

It  is  a  heartsome  feast  to  the  soul  when  all  bonds  and  fetters 
are  loosed,  and  the  heart  at  liberty  to  love;  the  hand  at  liberty  to 
work;  and  the  feet  at  liberty  to  run  ;  I  will  run  the  way  of  thy 
commandments,  when  thou  hast  enlarged  my  heart. 

Here  is  the  apple  of  assurance  that  grows  upon  this  tree ;  assur- 
ance of  God's  everlasting  love  is  one  of  the  sweetest  apples  that 
ever  was  tasted;  and  a  taste  of  it  makes  the  man  cry  out,  "I  know 
that  my  Redeemer  liveth,"  Job  xix.  25;  "I  know  in  whom  I  have 
believed,"  2  Tim.  i  12 ;  "  We  know  that  if  our  earthly  house  of 
this  tabernacle  were  dissolved,  we  have  a  building  of  God,  an 
house  not  made  with  hands,  eternal  in  the  heavens,"  2  Cor.  v.  1 ; 
and,  "  I  am  persuaded,  that  neither  death,  nor  life,  nor  angels,  nor 
principalities,  nor  powers,  nor  things  present,  nor  things  to  come, 
nor  height,  nor  depth,  nor  any  other  creature,  shall  be  able  to 
separate  us  from  the  love  of  God  which  is  in  Christ  Jesus  our 
Lord,"  Rom.  viii.  38,  39.  This  apple,  being  tasted,  leads  the  soul 
up  to  the  pinnacle  of  praise,  according  to  that  word,  Psal.  cxl.  13, 
"Surely  the  righteous  shall  give  thanks  unto  thy  name  :  the  up- 
right shall  dwell  in  thy  presence." 

In  a  word,  there  is  no  telling  of  all  the  apples  that  grow  on  this 
tree  of  life :  there  is  no  end  of  the  number  nor  the  sweetness  of 
them ;  because  all  the  treasures  of  heaven  are  the  appies  that  grow 
here ;  for,  in  him  are  hid  all  the  treasures  of  wisdom  and  know- 
ledge. All  the  perfections  of  God  are  the  apples  that  grow  upon 
this  tree;  for,  he  is  the  wisdom  of  God,  and  the  power  of  God  ; 
and  in  liim  dwelleth  all  the  fullness  of  the  Godhead  bodily.  All 
the  graces  of  the  Spirit  are  the  apples  that  grow  upon  this  tree  ; 
We  beheld  his  glory,  the  glory  as  of  the  only  begotten  of  the 
Father,  full  of  grace  and  truth.  All  the  promises  of  the  covenant 
are  the  apples  that  grow  upon  this  tree ;  for,  All  the  promises  of 
God  are  in  him  Yea,  and  in  him  Amen,  to  the  glory  of  God. 

O  my  dear  friends,  if  one  should  throw  but  a  lapfuU  of  green 
apples  among  a  company  of  reapers  on  a  harvest  field,  what  a 
running,  and  striving,  and  struQ^alino-  would  there  be,  who  should 
get  their  pockets  best  filled!  Allow  me  the  homeiy  comparison, 
where  yet  there  is  no  comparison  :  only  our  Lord  being  here,  com- 
pared to  the  apple-tree  among  the  trees  of  the  wood,  and  you 
being  allowed  not  only  to  sit  down  under  his  shadow  with  great 
delight,  but  also  to  take  of  the  fruit  that  shall  be  sweet  to  your 
taste,  Is  there  no  appetite  here,  no  disposition  to  gather  the  fruit 
of  this  apple-tree?  for,  he  that  eateth  of  this  fruit  shall  live  for- 
ever, John  vi.  5,  8.      Here  you  may  gather  a  store  of  apples,  that 


UNDER     TPIE     TREE     OF     LIFE.  441 

will  be  provision  for  the  day  of  death,  and  for  a  long  eternity. 
Now,  the  great  God,  the  great  gardener,  is,  by  this  gospel  oft'er, 
shaking  the  apple-tree ;  0  strive  who  shall  get  the  greatest  fill  of 
this  fruit !  Which  of  these  apples  are  you  for  ?  Or  rather,  are 
you  for  them  all  ?  Do  you  need  them  all  ?  Why  then,  they  are 
designed  for  the  poor  and  needy ;  therefore,  Whosoever  will,  let 
him  come  and  take  freely  :  be  what  you  will,  and  whatever  you 
have  been,  or  are,  if  you  think  that  this  fruit  would  do  you  good^ 
or  that  these  apples  would  do  you  service,  now  when  you  are  under 
the  tree,  lay  your  hands  about  you.  Say  not,  I  dare  not  put  to 
my  hands,  my  hands  and  my  heart  are  so  polluted  ;  but  if  I  were 
so  and  so  prepared  and  qualified,  I  would  put  to  my  hand.  What 
is  this  you  are  saying,  O  proud  sinner?  Are  you  bringing  your 
money  as  a  price  to  buy  this  fruit  that  comes  papping  and  falling 
down  freely  to  you?  If  you  do  not  humble  yourself  to  take  all 
freely,  you  and  your  money  shall  perish.  Would  you  bring  fruit 
with  you  before  you  come  here,  where  all  the  fruit  is  growing  or 
hanging  down  to  your  hand,  even  in  him  who  is  made  of  God  to 
you  wisdom,  righteousness,  sanctification,  redemption,  and  every 
thing :  You  affront  the  apple-tree  if  you  come  to  give,  and  not 
to  get :  nay,  you  have  nothing  to  give ;  and  here  you  have  all  to 
get. 

Quest.  How  shall  I  get  all  the  apples  of  this  tree  of  life  ?  I 
will  tell  you,  the  short  way  is  just  to  take  the  tree  to  yourself,  and 
then  you  get  all  the  apples ;  for,  here  is  a  wonder,  though  innum- 
erable apples  may  fall  down  amongst  your  hands,  yet  they  never 
fall  off  from  the  tree  :  like  beams  of  the  sun  that  fall  down  upon 
you,  yet  you  are  never  separate  from  the  sun,  nor  fall  off  from  it. 
Whatever  sweet  fruits  fall  down  from  this  apple-tree,  yet  they 
never  fall  off  from  it;  they  are  all  growing,  and  growing  for  ever 
upon  the  tree :  therefore,  take  the  tree  to  yourself,  and  you  get 
all  the  fruit,  and  all  the  apples  that  grow  upon  it :  take  the 
person,  Christ,  and  you  have  all  his  benefits  and  blessings  with 
him. 

Quest.  How  shall  I  take  the  tree  ?  And  what  should  I  do  with 
it  ?  You  are  just  to  take  it  by  faith ;  He  that  believeth  on  the  Sou 
of  God  hath  everlasting  life :  and  take  the  tree  and  plant  it  in  the 
garden  of  your  heart  that  Christ  may  dwell  in  your  hearts  by 
faith.  Say  not,  I  am  a  dead  sinner,  and  can  do  nothing ;  remem- 
ber it  is  not  doing  but  believing,  you  are  called  to  :  and  therefore, 
though  you  have  no  life  in  yourself,  yet  mind  this  apple-tree  is 
the  tree  of  life,  the  living  and  life-giving  tree ;  the  leaves  of  that 


442  faith's    kepose    and    eepast 

tree  which  is  for  the  healing  of  the  nations,  is  such  as  hath  power, 
not  only  to  heal  the  sick,  but  to  quicken  the  dead  ;  and  therefore, 
seeing  he  is  the  God  that  quickens  the  dead,  let  the  dead  hear 
what  he  says,  even  he  who  by  a  word  could  bring  all  things  out 
of  nothing:  "I  am  the  resurrection,  and  the  life:  he  that  believ- 
eth  on  me,  though  he  were  dead,  yet  shall  he  live  :"  John  xi.  25. 
He  that  seeth  the  Son,  and  believeth  on  him,  hath  everlasting  life. 
May  you  see  the  matchless  glory  of  this  apple-tree,  and  there 

SIT  DOWN  UNDER  HIS  SHADOW,  AND   HIS   FRUIT  BE  SWEET  TO  YOUR 
TASTE. 


A  PART  OF  THE 

DISCOURSE 

BEFORE  SERVING  THE  TABLES. 

We  are  now  to  proceed  to  the  special  work  of  comemraorating 
the  death  and  sufferings  of  our  glorious  Redeemer  ;  and  to  make 
way  for  their  sitting  down  at  his  table,  who  have  sitten  down 
under  his  shadow.  But  there  are  many  absolute  strangers  to  this 
exercise  :  and  such  are  to  be  excluded  from  his  table.  All  there- 
fore that  remain  securely  in  a  natural  state,  and  are  still  silting 
under  any  other  shadow  than  that  of  the  apple-tree,  and  are  feed- 
ing upon  husks,  etc.,  we  debar  from  this  holy  table.  More  parti- 
cularly, we  in  the  Lord's  name,  exclude  all  the  impenitent 
breakers  of  God's  commands ;  all  Atheists,  etc.,  etc.,  all  that 
make  provision  for  the  flesh  to  fulfil  the  lusts  thereof,  and  that  are 
satisfying  themselves  with  the  fruits  of  the  flesh,  instead  of  hav- 
ing the  fruit  of  the  apple-tree  sweet  to  their  taste.  The  fruit  and 
works  of  the  flesh  are  these,  Gal.  v.  19,  etc. 

On  the  other  hand,  we  invite  to  the  Lord's  table,  all  thos^  who, 
whatever  they  have  been  formerly,  yet  have  come  to  Christ,  and 
upon  a  view  of  him  in  his  matchless  glory,  have  "  sat  down  under 
his  shadow  with  great  delight,"  and  have  found  "  his  fruit  sweet 
to  their  taste." 

Quest.  Who  are  these  that  have  sat  down  under  his  shadow  ? 

They  are  such  as  have  seen  the  matchlessness  of  the  apple-tree 
beyond  all  the  trees  of  the  wood ;  I  mean,  the  singular  excellency 
of  Christ  bevond 'all  others;  as  a  Beloved  beyond  all  other  be- 
loveds. You  will  give  him  liis  due  as  above  all  others :  some  are 
called  lords,  but  h'd  is  the  Lord  jf  lordi3 ;  some  are  called  kings, 


UNDER     THE     TREE     OF     LIFE.  443 

but  he  is  the  King  of  kings;  some  are  called  gods,  but  he  is  the 
God  of  gods  ;  some  are  called  saints,  but  he  is  the  King  of  saints ; 
some  are  called  angels,  but  he  is  the  Angel  of  the  covenant ; 
some  are  called  stars,  but  he  is  the  Bright  and  Morning  Star.  He 
is  matchless  in  your  view. 

You  have  been  made  to  see  the  great  need  of  Christ  as  a  shadow 
and  shelter  to  you  from  the  scorching  heat  of  divine  wrath,  and 
of  the  ^ery  law;  you  have  been  pursued  and  found  yourself 
weary  with  toil  and  trouble,  vexation  and  restlessness,  and  have 
found  that  none  of  all  the  trees  of  the  wood  could  afford  you  any 
rest  or  repast ;  that  they  were  all  bare  trees  that  could  not  shelter 
you  with  a  shadow ;  and  barren  trees  that  could  not  sustain  you 
with  fruit,  but  what  was  sour  and  bitter ;  and  that  vain  was  ttie 
help  of  man,  and  vain  the  help  of  creatures,  and  vain  the  help 
of  all  other  trees,  so  as  your  confidence  in  the  flesh  hath  been 
killed. 

If  you  have  sat  down  under  the  apple-tree,  then  you  have  found 
a  shadow  refreshful.  A  man  tljat  sits  down  is  easy  in  comparison 
of  what  he  was  before  he  sat  down  :  now  he  sj:ets  re.st  to  his  soul : 
"  Come  to  me,"  says  Christ,  "  all  ye  that  are  weary  and  heavy  la- 
den, and  I  will  give  you  rest."  You  hnvj  got  som.^  rest  to  3'our 
heart  and  conscience,  rest  to  your  hope,  your  desire,  your  care, 
having  cast  all  your  care  upon  him.  A  man  is  easy,  when  a 
heavy  burden  is  rolled  ofl'his  back :  you  have  found  ease  to  your 
mind,  and  composure  upon  your  closing  with  Christ. 

A  man  that  hath  sat  down  under  this  shadow  ot  the  apple-tree, 
he  loves  to  keep  his  seat,  and  desires  not  to  rise,  but  says,  This  is 
my  rest,  here  will  I  stay :  at  least,  he  is  loth  to  be  disturbed,  but 
rather  charges  all  about  him,  by  the  roes  and  by  the  hinds  of  tlie 
field,  not  to  disturb  his  rest;  and  when  they  that  come  to  Christ 
are  disturbed  by  temptations,  and  put  away  from  their  resting- 
place,  they  are  like  Noah's  dove,  they  cannot  rest  till  they  return; 
and  they  desire  to  fly  as  doves  to  their  windows,  and  to  lie  as  the 
child  in  the  mother's  lap.  When  the  soul  is  full  of  restless  vexa- 
tions, fluctuating  and  tumbling  up  and  down,  in  a  whole  ocean  of 
perplexities  and  fears,  and  can  see  no  shore,  no  land,  no  haven  of 
comfort,  then  it  must  get  to  the  ark,  and  use  the  soliloquy  of  the 
psalmist,  Return  to  thy  rest,  0  my  soul. 

The  man  that  hath  sat  down  under  this  shadow,  hath  found  in- 
expressible pleasure  in  doing  so:  "I  sat  down  under  his  shadow 
with  great  deliglit;"!  delighted  and  sat  down.  The  soul  is 
delighted  with  the  shadow,  and  delighted  with  the  seat  under  it: 


44-4  faith's    repose    and    repast 

he  bath  joy  and  gladness  more  than  the  worldling  can  have  when 
his  corn  and  wine  increaseth  :  you  have  found  wisdom's  ways 
pleasantness,  and  such  great  delight  as  disgraces  all  carnal 
delights. 

You  have  found  the  fruit  of  the  apple  tree  sweet  to  your  taste  : 
and  not  only  that  it  was  a  shady  tree  for  sweet  solacement,  but  a 
fruitful  tree  for  sweet  entertainment.  Can  you  not  sa}',  You  have 
got  such  an  experimental  taste  of  his  goodness,  that  his  name  was 
as  ointment  poured  forth  to  you,  and  all  his  garments  sraelled  of 
aloes,  myrrh,  and  cassia,  out  of  the  ivory  palaces  ?  So  sweet  that 
the  taste  raised  your  appetite  after  more  and  more  of  it ;  and  sweet, 
as  being  a  pledge  of  the  love  of  God,  and  a  foretaste  of  his  glory  ? 
O  Sirs,  you  that  have  taken  your  seat  under  the  shadow  of  the 
apple-tree,  the  tree  of  life  ;  see  that  you  take  your  seat  at  his  table, 
even  though  at  present  you  should  want  the  sweet  and  sensible 
experience  of  the  deliciousness  of  his  fruits  :  if  you  sit  down  by 
faith  under  his  shadow,  you  will  find  sense  in  due  time  ;  but,  you 
are  to  live  by  faith,  and  not  by  sense:  your  life  lies  in  the  tree 
itself;  and  therefore,  let  your  life  be  a  life  of  faith  on  the  Son  of 
God,  and  the  sweet  fruit  will  drop  down  in  your  lap  in  his  time,  who 
hath  made  everything  beautiful  in  his  season,  and  who  is  the  tree 
of  righteoiisness  that  brings  forth  his  fruit  in  his  own  season  :  he 
knows  the  proper  season  of  shaking  the  tree,  and  giving  you  a 
sweet  fill  of  his  fruit;  only  abide  under  his  shadow  by  faith  and 
dependence:  give  evidence  of  your  sitting  down  under  his  shadow, 
by  sitting  down  at  his  table;  do  not  dishonour  him  by  staying 
away,  when  you  have  so  much  need,  and  more  need,  perhaps,  than 
ever ;  he  hath  been  speaking  to  you ;  yet,  may  be,  you  do  not 
know  so  much,  till  he  makes  himself  known  to  you  in  the  "break- 
ins:  of  bread." 


THE 

DISCOURSE 

AT   THE    SERVICE   OF    THE    TABLES. 

Now,  believing  communicant,  you  are  come  again  to  sit  down 
under  the  shadow  of  the  matchless  apple-tree,  under  the  shadow 
of  the  blood  and  righteousness  of  Christ;  and  as  there  is  no  want 
of  protection  under  such  a  thick  shady  tree ;  so  there  is  no  want 


UNDER     THE     TREE     OF     LIFE.  445 

of  provision  under  the  shadow  of  such  a  fruitful  tree,  this  tree  of 
life,  is  also  the  bread  of  life,  and  the  water  of  life. 

The  bread  of  life  is  here  ;  for,  "  In  the  same  night  wherein  he 
was  betrayed,  he  took  bread,"  etc. 

Here   is   also   the    water   of  life,  represented   in   the   commu- 
nion of  the  blood  of  Christ ;  "  After  supper  he  took  the  cup,"  etc. 

Now  believer,  you  are  called  to  eat  the  fruit,  and  to  drink  the 
juice  of  the  apple-tree,  while  you  sit  under  the  shadow  thereof; 
and  you  should  do  it  with  great  pleasure  and  delight.  It  pleased 
the  Lord  to  break  and  to  bruise  that  tree ;  the  sacrifice  Christ 
offered  of  himself  to  satisfy  divine  justice,  was  a  sacrifice  of  a 
sweet  smelling  savour  unto  God  :  justice  was  delighted  with  it ; 
Christ,  whose  delight  was  with  the  sons  of  men  from  everlasting, 
in  the  prospect  of  this  work  of  redemption,  delighted  to  do  the 
Father's  will  in  this  doing  and  suffering  work  ;  and  when  lie  sees 
the  travail  of  his  soul,  he  is  satisfied  and  delighted  ;  with  delight, 
tlieu  should  we  sit  down  under  the  shadow  of  this  tree ;  for, 
Christ's  delight  lies  in  seeing  poor  hell-deserving  sinners  hiding 
themselves  from  the  wrath  of  God  under  the  shadow  of  his  suffer- 
ings. Here  is  one  of  the  grand  motives  to  faith,  that  you  do  God 
a  pleasure,  you  do  Christ  a  pleasure  and  satisfaction,  when  you 
sit  down  under  his  shadow  with  pleasure  and  deliL'ht,.and  eat  the 
pleasant  fruit  of  his  labour,  and  toil,  and  death,  and  resurrection : 
he  seeks  no  more  satisfaction  from  you,  for  all  his  soul-travails,  but 
that  you  make  use  of  his  sufferings,  and  the  sweet  fruits  thereof. 
It  is  a  satisfaction  to  Christ,  when  that  which  gave  satisfaction  to 
justice,  gives  also  satisfaction  to  your  heart ;  and  when  you  that 
have  nothing  in  yourselves  to  boast  of,  are  cheering  and  delight- 
ing yourselves  in  him,  and  in  that  which  is  in  him,  This  day 
would  be  a  day  of  the  gladness  of  the  heart,  and  a  joyful  feast  to 
him,  if  you  be  brought  joyfully  to  feast  upon  his  flesh  and  blood  ; 
that  is,  his  incarnation,  that  he  took  on  our  nature ;  and  satisfac- 
tion, that  he  gave  to  justice  therein.  He  takes  pleasure  in  them 
that  hope  in  his  mercy  venting  through  this  channel,  to  the  glory 
of  justice,  and  that  rest  upon  his  grace  reigning  through  his 
righteousness  to  eternal  life.  He  meeteth  him  that  rejoiceth  and 
worketh  righteousness,  saying,  In  the  Lord  only  have  I  righteous- 
ness and  strength.  In  this  manner  we  are  to  sit  down  under  his 
shadow  with  great  delight,  giving  him  employment  for  pardon  of 
sin,  for  peace  with  God,  for  sanctification,  and  lor  consolation. 
"What  a  delightful  communion  will  this  be,  if  Christ  and  you  be 
both  delighted  !  He  sees  the  travail  of  his  soul  and  is  satisfied, 
and  when  you  see  it  and  are  satisfied  too.     0  what  powerful  argu- 


446  F  A  I  T  il  '  S    n  E  P  0  S  E    A  X  D    K  ?:  PAST. 

ment  is  this  to  excite  faith,  as  it  is  a  sitting  down  under  his  shadow 
with  great  delight !  namely,  That  by  making  use  of  his  death  and 
sufferings  for  our  happiness,  holiness,  and  comfort,  we  not  only 
satisfy  and  save  ourselves,  but  make  glad  the  heart  of  our  Lord 
Jesus  Christ ;  yea,  we  cannot  please  nor  satisfy  him,  but  by  sitting 
down  with  delight  and  satisfaction  under  his  shadow.  We  give 
him  satisfaction  when  we  take  delight  and  satisfaction  in  him  for 
our  own  good.  0  what  a  wonderful  Saviour  is  here,  that  will  not 
be  pleased  and  satisfied  with  us,  unless  we  take  rest,  pleasure,  and 
satisfaction  in  him !  He  is  the  sovereign  Judge ;  and  the  day 
comes,  when  if  you  had  all  the  world  you  would  give  it  to  please 
him,  and  who  will  pronounce  the  sweetest  or  the  saddest  sentence 
upon  you,  namely,  "  Come  to  me,  ye  blessed ;"  or,  "  Depart  from 
me  ye  cursed ;"  and  that  according  as  we  have  satisfied  him  in 
this  matter  or  not,  of  sitting  down  under  his  shadow  with  great 
delight,  that  he  may  be  delighted  as  well  as  you,  and  satisfied  for 
his  pains  and  travails  in  doing  and  dying  for  you.  It  is  as  if  a 
physician  should  say  to  a  sick  or  dying  patient.  Here  is  a  healing 
medicine  for  you,  that  will  bring  you  to  life  and  health,  and  I  will 
not  be  pleased  nor  satisfied  unless  you  take  it  off  my  hand.  Or, 
as  if  a  parent  should  say  to  a  child,  I  have  bought  such  a  fine  suit 
of  clothes  for  you,  and  I  will  not  be  satisfied  unless  you  put  it 
on  and  adorn  yourself  with  it.  It  is  a  feast  to  him  to  see  a  poor 
soul  feeding  and  feasting  upon  the  fruit  of  his  purchase.  The 
more  bills  you  draw  unon  him  for  clearing  all  your  accounts,  and 
paying  all  your  debt,  the  more  you  please  and  glorify  him ;  the 
more  employment  you  give  him  to  kill  and  subdue  your  sins  and 
corruptions,  the  more  you  satisfy  him  ;  the  more  burdens  you  cast 
upon  him,  and  the  more  weight  you  lay  upon  him,  you  do  him  the 
more  pleasure ;  yea,  it  is  all  the  compensation  he  seeks  for  all  the 
wrong  you  have  done  him,  and  all  the  satisfaction  he  requires  for 
all  the  good  turns  he  hath  done  to  you,  that  you  just  sit  down 
under  his  shadow  with  great  delight,  that  in  this  way  you  may 
find  bis  fruit  sweet  to  your  taste;  for  sweetening  all  the  bitter 
things  in  your  lot  in  this  world,  bitter  troubles,  bitter  reproaches, 
bitter  waters  of  Marah  ;  and  for  keeping  the  taste  of  your  mouth 
till  you  eat  to  the  full  at  the  upper  table,  that  shall  never  be  drawn. 
Now,  though  you  rise  from  this  table,  you  never  rise  from  your 
seat  under  his  shadow ;  the  life  he  calls  you  to  in  this  wilderness,  is 
a  "life  of  faith  on  the  Son  of  God,"  which  is  a  sitting  down,  and 
sitting  still  under  his  shadow  with  great  delight ;  and  there  may 
his  fruit  be  always  sweet  to  your  taste. 
1749. 


SERMON    XXXVI. 

Self-Couceited    Professors    Dissected, 

AND     FOUND     NOT     WASHED     FROM     TftEIR 
IMPURITY. 

"  There  is  a  generation  that  are  ptire  in  their  oicn  eyes^  and  yet   is 
not  ivashed from  their  JilthinessJ^ — Prov.  xxx.  12. 

The  greatest  step  towards  Heaven,  is  to  step  out  of  our  own 
door,  and  over  our  own  threshold;  to  go  wholly  oat  of  ourselves, 
and  wholly  in  to  Christ.  Instead  of  going  abroad,  and  out  of  our- 
selves, by  self-denial,  we  naturally  stay  at  home,  by  self  conceit 
and  proud  imagination  of  our  own  excellency  :  "There  is  a  gene- 
ration that  are  pure  in  their  own  eyes,  and  yet  is  not  washed  from 
their  filthiness." 

It  is  idolatry  to  worship  an  holy  angel,  as  well  as  a  cursed  devil. 
To  make  our  virtues  our  God,  is  idolatry,  as  well  as  to  make  our 
belly  our  Grod:  nay,  it  rather  adds  to  the  idolatry;  because  that  is 
used  to  rob  him  of  his  glory,  which  should  have  brought  him  in 
the  greatest  revenue  of  glory.  If  a  man  boasts  of  his  vices  and 
sins,  he  pulls  down  the  throne  of  God  and  worships  a  devil:  if  a 
man  boasts  of  his  virtues  and  graces,  he  pulls  down  the  throne  of 
God  with  that  wherewith  he  should  build  it  up;  and  worships  a 
golden  image,  a  golden  calf:  yea,  worships  himself,  while  he  trusts 
in  his  own  beauty  and  purity.  "  There  is  a  generation  that  are 
pure  in  their  own  eyes,  and  yet  is  not  washed  from  their  filthi- 
ness." 

Having  prosecuted  the  two  first  observations  we  took  notice  of 
from  these  words,*  we  now  proceed  to  the  third  proposition  which 
we  observed  from  them,  namely, 

DoCT.  3.  That  self-conceit  is  incident  to  a  multitude  of  profess- 
ors. 

Many,  who  are  most  impure,  look  upon  tbemselves  as  pure ; 
and  labour  under  a  sad  and  woful  delusion,  a  gross  and  damnable 
mistake,  upon  the  state  and  case  of  their  immortal  souls. 

*See  Sermons  "Gospel  Purity,"  Vol.  I.,  of  tliis  collection. 

C447J 


4iS  SELF-CONCEIT. 

The  method  we  lay  down,  for  prosecuting  this  observation, 
through  divine  assistance,  shall  be  the  following. 

I.  To  prove  and  clear  the  truth  of  the  doctrine. 

II.  Touch  a  little  at  the  nature  of  self-conceit. 

III.  Enquire  into  the  grounds,  causes,  and  springs  of  it. 

IV.  Point  out  the  evil  of  it,  both  in  respect  of  the  sinfulness 
and  danger  of  it. 

V.  Deduce  some  inferences  from  the  whole. 

I.  The  chief  thing  then  to  be  essayed,  is,  To  prove  and  clear 
the  truth  of  the  doctrine,  viz.  That  self-conceit  is  incident  to  a 
multitude  of  professors.  This  point  is  evident  both  from  scripture 
and  experience. 

It  is  clear  from  a  multitude  of  scriptures.  Not  only  the  words 
of  the  text,  but  many  other  scripture  passages  confirm  it ;  such  as, 
Isa.  Ixv.  5,  "  Which  say.  Stand  by  thyself,  come  not  near  to  me; 
for  I  am  holier  than  thou."  Chap.  Iviii.  2,  3,  "  They  seek  me 
daily,  and  delight  to  know  my  ways,  as  a  nation  that  did  righte- 
ousness, and  forsook  not  the  ordinance  of  their  God  :  they  ask  of 
me  the  ordinances  of  justice;  they  take  delight  in  approaching  to 
God.  Wherefore  have  we  fasted,  say  they,  and  thou  seest  not  ? 
wherefore  have  we  afflicted  our  soul,  and  thou  takest  no  know- 
ledge?" They  were  much  in  duty;  much  more  than  the  general- 
ity of  professors  in  our  da_y  :  but  they  had  a  high  conceit  of  them- 
selves and  their  duties.  Self-conceit  is  self-deceit ;  "  For  if  a  man 
think  himself  to  be  something,  when  he  is  nothing,  he  deceiveth 
himself,"  Gal.  vi.  3  ;  or,  he  that  conceiveth  of  himself  highly, 
deceiveth  himself  greatly.  "  How  canst  thou  say,  I  am  not  polluted, 
I  have  not  gone  after  Baalim  ?  See  thy  way  in  the  valley;  know 
what  thou  hast  done,"  etc.  Jer.  ii.  23.  They  said  they  were  not 
polluted ;  and  yet  they  are  called  to  see  their  way  in  the  valley. 
It  is  observed  by  the  prophet  Hosea,  chap.  viii.  2,  3,  concerning 
Israel,  that  they  cry,  "My  God,  we  know  thee;"  and  yet  they 
cast  off  the  thing  that  is  good.  Why  are  you  saying,  "My  God, 
we  know  thee  ?"  You  are  all  mistaken,  saith  God ;  you  have 
neither  part  nor  portion  in  me.  If  you  consult  the  parable  of 
the  ten  virgins.  Matt,  xxv;  you  will  there  see,  that  the  foolish 
virgins  had  a  high  profession,  and  very  high  pretensions  to  reli- 
gion :  they  entertained  an  high  opinion  of  themselves  and  their 
lamps  ;  though  yet  they  had  no  oil  in  their  vessels.  Yea,  it  is 
told  of  many.  Matt.  vii.  22,  that  they  shall  say,  "  Lord,  Lord,  have 
we  not  prophesied  in   thy  namo  ?  and  in    thy  name  have  cast  out 


SELFCONCEIT.  449 

devils?  and  in  thy  name  done  many  wonderful  works?"  To 
whom  Christ  will  say,  "I  never  knew  you:  depart  from  me>" 
And  here  it  is  plainly  implied,  that  they  will  expect  to  be  re- 
warded with  eternal  bliss  for  the  same.  We  are  cautioned  to  this 
purpose;  "Let  no  man  deceive  himself  If  any  man  among  you 
seemeth  to  be  wise  in  this  world,  let  him  become  a  fool,  that  he 
may  be  wise,"  1  Cor.  iii.  18.  "If  any  man  think  that  he  knoweth 
anything,  he  knoweth  nothing  yet  as  he  ou.uht  to  know,"  chapter 
viii.  2.  "  If  a  man  think  himself  to  be  something,  when  he  is 
nothing,  he  deceiveth  himself,"  GaL  vi.  3.  All  which  supposes 
that  many  think  something  of  themselves,  who  yet  are  nothing,  and 
are  but  cheating  their  own  souls  ;  and  of  all  deceit  this  is  the  most 
terrible. — In  a  word,  we  find  a  whole  church  labouring  under  this 
soul-ruining  disease  and  distemper,  namely,  the  church  of  Laodicea; 
"  Thou  say  est,  I  am  rich,  and  increased  with  goods,  and  have  need 
of  nothing;  and  knowest  not  that  thou  art  wretched,  and  misera- 
ble, and  poor,  and  blind,  and  naked,"  Rev.  iii.  17. — Is  it  not  plain 
from  these  scriptures,  that  many  look  upon  themselves  to  be  pure, 
who  yet  were  never  washed  from  their  filthiness  ?     But, 

Let  us  next  compare  these  scriptures  with  experience.  We  may 
see  this  doctrine  abundantly  clear  from  experience.  Are  we  not 
exceeding  ready  to  judge  ourselves  better  than  indeed  we  are  ? 
And  to  magnify  ourselves,  our  states,  our  virtues,  above  what  they 
are  ?  We  act  very  differently  in  respect  of  our  good  things,  from 
what  we  act  with  respect  to  our  evil.  As  to  our  sins  and  evils,  we 
have  a  trick  of  extenuation,  that  though  our  sins  be  exceeding  many, 
yet  we  can,  like  the  unjust  steward,  write  down  fifty  instead  of  an 
hundred.  Though  our  sins  be  great,  we  can  lessen  them.  But,  on 
the  contrary,  in  our  good  things  or  graces,  whether  real  or  supposed, 
we  hove  a  trick  of  aggravation,  to  make  them  greater  and  more  than 
they  are ;  here  we  write  an  hundred  for  fifty.  And  here  we  have 
the  art  of  multiplication.  It  is  with  many,  as  it  is  with  Simon 
Magus ;  they  deceive  themselves,  as  he  deceived  the  people  of 
Samaria,  Acts  viii.  9,  10.  He  made  them  believe  that  he  was  some 
great  man  ;  yea,  that  he  was  the  great  power  of  God :  whereas, 
indeed,  he  was  but  a  base  sorcerer ;  and  one  that  wrought  lying 
miracles  by  the  power  of  Satan.  So,  many  conceit  themselves  to 
be  great  men,  to  be  the  dear  children  of  God,  and  that  the  powei 
of  Christ  dwelleth  in  them  ;  when,  indeed,  they  are  nothing  but 
Satan's  vassals. 

Is  it  not  evident  from  experience,  that  many  are  dreaming  that 
matters  are  well  enough  with  them  ?     They  have  a  good  heart. 
Vol.  II.— 29 


450 


SELF-CONCEIT 


they  think;  and  they  trust  in  GocI,  they  soy;  and  hope  to  be 
saved  as  well  as  others,  that  seem  to  be  more  strict. — Is  it  not 
evident  from  experience,  that  there  are  more  proud  professors 
than  poor  converts?  And  hence,  in  a  day  of  trial,  multitudes  of 
professors  apostatise:  they  are  offended  at  Christ  and  his  cross ; 
they  fall  off  from  the  faith,  like  leaves  from  the  trees,  in  the  time 
of  harvest.  They  had  only  an  high  pretence  to  devotion,  and  an 
high  conceit  of  themselves ;  but  were  never  tr\ily  washed  from 
their  iilthiness. 

II.  The  second  thing  proposed  was.  To  touch  a  little  at  the 
nature  of  this  self-conceit.  Why,  in  general,  "  It  is  a  false  appre- 
hension, whereby  a  man  hath  an  over-weaning  and  over-valueing 
of  himself,  and  his  actions  ;  judging  of  himself  more  highly  that  he 
ought  to  do."  This  self-conceit  may  be  considered,  either  as  it 
takes  place  in  the  godly,  who  may  apprehend  themselves  to  be  in 
a  better  condition  than  they  are  ;  or  as  it  takes  place  in  the  wicked, 
who  may  judge  themselves  to  be  in  a  good  condition,  when  yet 
they  are  in  a  bad  one. 

It  may  be  considered,  I  say,  with  respect  to  the  godly ;  they 
may  imagine  themselves  better  than  indeed  they  are,  when  they 
think  their  smoking  flax  is  a  blazing  flame;  when  they  look  at 
their  graces  through  a  magnifying  glass,  and  think  them  great, 
when  indeed  they  are  but  small.  They  may  look  upon  their  own 
graces,  as  parents  upon  their  own  children,  and  think  them  the 
fairest  of  all  others ;  James  and  John  seem  to  be  thus  affected, 
when  Christ  tells  them,  "Are  ye  able  to  drink  of  the  cup  that  I 
shall  drink  of,  and  to  be  baptized  with  the  baptism  that  I  am 
baptized  with  ?"  Matt.  xx.  22.  Yea,  say  they  ;  "  We  are  able  :" 
While  yet,  alas  !  they  are  scarce  able  to  see  Christ  drink  that  cup  ; 
and  therefore  fled  away  when  it  was  coming  near.  Thus  Peter 
also  seems  to  be  too  high  minded,  about  his  grace  and  strength, 
when  he  said,  Why  cannot  I  follow  thee  now  ?  Yea,  Though  all 
men  forsake  thee,  yet  will  not  I. 

It  may  be  considered  with  respect  to  the  unregenerate,  and  all 
the  wicked  and  ungodly,  who  judge  themselves  to  be  in  a  good 
state,  when  indeed  they  are  in  a  bad  one.  And  here  this  self- 
conceit  hath  especially  these  two  parts,  or  two  things  in  it. 
1.  When  men  apprehend  that  they  want  that  evil,  which  indeed 
they  have.  2,  When  they  imagine  they  have  that  good  which 
indeed  they  want. 

When  men  suppose  that  they  want  that  evil,  which  indeed  they 
have;  or  think  they  are  not  so  bad  as  indeed  they  are.     Thus  the 


SELF-CONCEIT.  451 

Pharisee  talks  how  free  he  is  of  common  vices,  Luke  xviii.  11 
that  he  is  not  unjust,  nor  an  extortioner:  and  yet  our  Lord  Jesus, 
who  could  not  be  deceived,  charges  that  whole  tribe  with  manifoki 
enormities,  Matt.  xiii.  4, — 39.  Luke  xi.  29, — 44  ;  and  elsewhere; 
how  they  devoured  widows'  houses,  throua:h  colour  of  long 
prayers ;  by  teaching  their  children  to  starve  their  own  parents,  to 
offer  to  the  altar ;  which,  in  effect,  was  just  to  fill  their  purse. 
Here  was  injustice  and  extortion:  and  yet,  because  it  was  more 
covertly  carried  on,  and  not  so  evident  as  that  of  the  publicans 
and  common  thieves ;  therefore  they  bless  themselves,  as  if  they 
had  been  no  extortioners,  no  unjust  persons.  Thus  many  will  free 
themselves  of  pride  ;  Why  ?  Because  they  do  not  exceed  in  their 
apparel :  and  yet  they  may  be  swelled  with  pride  and  self-conceit ; 
and  discover  it  in  many  other  respects.  Thus  many  natural  men 
think  themselves  free  of  many  sins  and  gross  immoralities,  which 
take  place  in  the  generation  ;  and  so,  who  more  religious  than 
they?  They  think  they  have  not  such  and  such  corruptions, 
because  they  feel  not  the  powerful  operation  of  them ;  and  it  is 
only  God's  restraining  hand,  but  no  renewing  grace,  that  makes  it 
so :  but  a  lion  is  no  less  a  lion,  when  in  fetters,  than  when  he  is 
loose. 

This  self-conceit,  whereby  men  judge  that  they  are  not  so  bad 
as  they  are,  it  looks  not  only  thus  to  present  circumstances,  but  it 
looks  sometimes  backward,  to  former  times,  saying  with  the 
Pharisees,  "  If  we  had  been  in  the  days  of  our  fathers,  we  would 
not  have  been  partakers  with  them  in  the  blood  of  the  prophets," 
Matt,  xxiii.  30 ;  when  yet  their  bloody  persecution  of  Christ, 
discovered  the  same  spirit  to  be  in  them  :  Even  so,  many  will  say, 
"  Fy  upon  the  persecuting  high  priests,  that  crucified  Christ !  Fy 
upon  Judas  that  betrayed  him !  if  we  had  been  living,  we  would 
have  taken  Christ's  part  against  the  Jews  ;  we  would  have  taken 
the  Martyrs'  part  against  their  persecutors."  And  yet  their  spite- 
ful and  malicious  mind  against  the  people  of  God,  whom  they 
mistake,  reproach,  and  misrepresent,  shews  that  they  would  have 
been  as  ready,  as  the  forwardest,  to  execute  all  these  villanies  and 
butcheries.  If  one  had  asked  Herod,  concerning  the  conduct  of 
Ahab  and  Jezebel  towards  Elias,  and  what  he  would  have  done, 
in  the  like  case;  no  doubt  he  would  have  condemned  them;  and 
declared,  he  would  never  have  been  guilty  of  the  like  :  and  yet  be 
did  the  same  thing  to  the  new  Elias,  [viz.  John  the  Baptist,]  that 
came  in  the  spirit  and  power  of  Elias ;  and  so  discovered  that  he 
would  have  done  the  same  thing  to  the  old  Elias. 


452  SELF-CONCEIT. 

Again,  Sometimes  it  looks  forward  to  future  times,  saying,  with 
Hazael,  when  the  prophet  told  him  of  his  future  cruelty,  2  Kings 
viii.  13.  "What!  is  thy  servant  a  dog?"  He  thought  better  of 
himself  than  that  ever  he  should  break  out  into  such  wickedness. 
All  the  sons  of  Adam  are,  in  their  vicious  qualities,  worse  than 
dogs,  bears,  and  tigers;  and  there  is  no  sin  so  odious,  to  which  we 
are  not  inclinable ;  for,  original  sin  hath  in  it  the  seed  of  all  other 
sins :  hence  it  is,  that  Christ  addresses  that  admonition,  even  to 
disciples,  that  they  take  heed  of  surfeiting  and  drunkenness,  Luke 
xxi.  34.  For  they  had  in  them  the  common  poison  of  nature  ;  and 
so  were  obnoxious,  even  to  the  most  shameful  and  reproachful 
evils :  and  yet  many  think  themselves  far  enough  from  these  and 
such  like  enormous  sins.  What !  am  I  a  dog,  to  do  so  and  so ! 
Men  persuade  themselves,  through  self-conceit,  that  their  nature  is 
not  so  far  venomed,  that  it  should  break  forth  into  such  wicked- 
ness. Indeed,  there  may  be  some  sins  that  we  are  not  so  much 
tempted  to  as  others:  so  Luther  said  of  himself,  "That  he  never 
was  tempted  to  covetousness."  Yet  there  is  no  sin  but  we  may 
both  be  tempted  to,  and,  through  temptation,  even  fall  into,  if  the 
everlasting  arms  do  not  under-drop:  this  is  supposed  in  that 
motive  adduced,  Gal.  vi.  1 ;  "  Brethren,  if  a  man  be  overtaken  in 
a  fault,  ye  which  are  spiritual,  restore  such  an  one  in  the  spirit  of 
meekness :  considering  thyself,  lest  thou  also  be  tempted."  We 
need  to  suspect  our  own  hearts,  if  we  knew  our  nature ;  however, 
they  may  be  tamed  by  education,  civility,  good  example,  and  the 
like.  As  you  would  readily  suspect  a  bear,  or  wolf,  or  lion,  or 
any  such  like  beast,  and  be  loth  to  trust  himself  to  it,  though 
never  so  well  tamed,  knowing  its  natural  voracious  disposition  : 
even  so.  He  that  trusteth  in  his  own  heart,  is  a  fool ;  and  he  that 
leaneth  to  his  own  understanding,  is  not  wise.  Fear  even  those 
sins  which  ye  least  suspect,  and  to  which  you  find  not  yourselves 
so  pronely  carried. 

Another  part  of  self-conceit  is,  when  they  suppose  they  have 
that  good,  which  indeed  they  want;  and  when  they  imagine  them- 
selves in  a  good  state,  when  they  are  in  a  very  bad,  miserable 
one.  This  is  a  very  sad  deceit ;  "For  if  a  man  think  himself  to 
be  something,  when  he  is  nothing,  he  deceiveth  himself,"  Gal. 
vi.  3.  And,  as  was  formely  observed,  self-conceit  is  self-deceit. 
And  here  we  might  condescend  on  a  variety  of  persons  who  thus 
deceive  themselves. 

(1  )  The  rich  woidling  deceiveth  himself,  because  of  his  outward 
prosperity  :  but,  though  riches  be  the  gift  of  God,  yet  we  must  con- 


SELF-CONCEIT.  453 

sider  with  what  Go<l  reaches  them  :  whether  with  the  rio-ht-hand,  in 
his  love;  or  with  the  left-hand  in  his  anger.  I  have  read  of  a  king 
that  heaped  up  riches  upon  those  whom  he  most  hated;  that,  to- 
gether with  their  riches,  he  might  crush  them  with  a  heavy 
burden  of  cares.  God  puts  some  into  fat  pastures,  that  he  may 
feed  them  for  a  day  of  slaughter. 

Civilians  deceive  themselves,  and  think  their  state  good,  because 
they  live  honestly  without  scandal,  saying,  Whose  ox  or  ass  have 
I  stolen  ?  Whom  have  I  wronged  ?  But,  what  sort  of  a  religion 
is  that,  which  consists  only  in  honesty  towards  men,  while  there 
is  not  also  devotion  towards  God  ?  A  negative  and  external  reli- 
gion, without  something  positive  and  internal,  will  never  bear  a 
person  out  in  the  sight  of  God  :  Except  your  righteousness  exceed 
the  righteousness  of  the  Scribes  and  Pharisees,  ye  cannot  enter 
into  the  kingdom  of  heaven. 

Libertines  deceive  themselves ;  even  these  who  turn  the  grace 
of  God  into  wantonness,  and  apprehend  their  case  to  be  good. 
Why,  they  have  been  born  in  the  church,  and  enjoy  the  privileges 
thereof;  they  have  been  washed  with  holy  water,  and  fed  with 
the  spiritual  manna  of  the  word  and  sacraments ;  they  cry,  The 
temple  of  the  Lord  :  we  have  gone  to  church  and  heard  sermons ; 
yea,  we  believe,  say  they ;  though  yet  the  means  of  faith,  the 
word,  and  powerful  ministry  thereof,  are   what  they  despise. 

The  temporary  believer  deceives  himself  with  a  false  faith,  re- 
pentance, and  obedience ;  apprehending  it  to  be  true  faith,  true  re- 
pentance, true  religion  ;  nay,  hence  concludes  he  shall  be  saved  : 
and  this  is  more  dangerous  that  the  former,  because  he  thinks  his 
argument  is  certain,  and  agreeable  to  the  word.  And,  indeed, 
bis  grace  may  be  so  like  the  true  believer's,  that  the  most  discern- 
ing Christian  cannot  distinguish  between  them:  although  in  fact 
his  faith  fails  both  in  the  knowledge  and  application  of  it.  It  fails 
in  the  knowledge  of  it,  in  that  it  is  not  grounded  and  rooted  in 
the  testimony  of  the  word  and  Spirit :  and  in  experience,  in  that 
it  is  not  a  heating  and  warming  knowledge,  working  love  in  the 
heart  to  the  truth  known  :  and  in  that  it  is  not  humble  and  abase- 
ing,  making  him  to  loath  and  abhor  himself.  Yea,  his  faith  fails 
in  the  application  of  it ;  in  that  the  application  of  it  is  not  mutual: 
the  believer  takes  hold  of  Christ,  because  Christ  takes  hold  of  him. 
True  faith  con6icts  with  unbelief:  the  believer  finds  much  ado  to 
believe,  and  to  live  by  faith.  The  hypocrite  finds  it  very  easy : 
Satan  doth  not  try  his  faith  ;  for  he  begat  that  presumptuous  faith 
in  him.     The  true  believer  believes  against  sense ;  and,  like  the 


454  SELF-CONCEIT. 

woman  of  Canaan,  can  pick  conafort  out  of  the  reproachful  name 
of  a  dog :  and,  with  Jonah,  even  in  the  whale's  belly,  look  towards 
God's  holy  temple :  can  see  heaven  in  the  very  extremity  of 
misery.  But,  in  such  a  case,  the  temporary  believer's  jolly  confi- 
dence fails  him.  And  so  I  might  instance  how  his  repentance  and 
obedience  fail  him.  But  however,  herein  the  man  apprehends 
his  state  good,  while  yet  he  is  in  the  gall  of  bitterness,  and  bond  of 
iniquity. 

There  are  two  extremes  of  judging  of  ourselves.  Some  judge 
their  state  worse  than  it  is:  as  when  the  children  of  God  judge 
themselves  to  be  Satan's;  and  their  faith  to  be  no  faith,  their  repen- 
tmce  to  be  no  repentance.  Some,  again,  are  in  the  other  extreme, 
and  judge  better  of  themselves  than  they  are,  even  to  be  the  chil- 
dren of  God,  when  they  are  Satan's ;  to  have  faith,  when  it  is  but 
presumption  ;  to  have  religion,  when  it  is  but  hypocrisy.  So  men 
may  be  puffed  up  with  a  conceit  of  knowledge  ;  as  of  faith,  repen- 
tance, love,  and  other  graces  :  and  surely,  of  these  two,  the  last  is 
most  dangerous,  as  well  as  the  most  common  deceit  and  error.  It  is 
bettfer  for  a  good  man  to  think  he  hath  no  faith,  no  religion  ;  than,  on 
the  contrary,  for  an  ill  man  to  judge  that  he  hath  them  :  for,  to  judge 
the  worst  of  ourselves,  is  a  mean  to  awaken  us  out  of  security,  and 
to  stir  us  up  to  make  our  calling  and  election  sure;  but  to  judge 
we  have  grace,  when  we  have  none,  this  lulls  us  asleep,  and  sends 
us  securely  to  hell. 

III.  The  third  thing  proposed  was.  To  speak  of  the  grounds, 
causes,  and  springs  of  this  self-conceit.  The  grounds  of  this  great 
and  epidemical  distemper  are  many  ;  such  as. 

The  deceitful  and  desperately  wicked  temper  of  the  heart ;  for, 
"  The  heart  is  deceitful  above  all  things,  and  desperately  wicked," 
Jer,  xvii.  9.  As  Jacob  cheated  Esau  out  of  his  earthly  inheritance; 
so  doth  the  hearts  of  the  children  of  men  cheat  them  out  of  their 
eternal  inheritance.  There  are  many  deceitful  things  in  the 
world ;  riches  are  deceitful,  favour  is  deceitful,  beauty  is  deceitful, 
enemies  are  deceitful ;  but  the  heart  is  deceitful  above  all  things  ; 
yea,  above  the  devil  himself:  and  this  doth  in  nothing  more  pal- 
pably appear,  than  in  making  people  believe  that  they  are  going 
to  heaven,  when  they  are  going  the  straight  road  to  hell.  0  Sirs, 
do  not  trust  your  own  hearts. 

Ignorance  is  another  cause  of  self-conceit.  Many,  through 
ignorance,  cannot  distinguish  between  good  and  evil;  but  take 
common  grace  for  saving  grace,  as  Saul  took  the  devil  for  Samuel. 
Many  do  not  know  or  consider  what  it  is  that  brings  a  soul  to 


SELF-CONCEIT.  455 

heaven  ;  that  they  must  bo  born  again,  and  go  through  the  pangs 
of  the  new  birth,  and  the  hardships  of  mortification.  We  must 
not  think  to  lie  in  Delikh's  lap  all  our  days;  and  then  betake 
ourselves  to  Abraham's  bosom  when  we  die.  Ignorance  is  so  far 
from  being  the  mother  of  devotion,  as  the  Papists  affirm,  that  it  is 
tlie  mother  of  pride  and  presumption.  Thou  thoughtest  that  thou 
wast  rich,  and  increased  in  goods ;  Why  ?  Thou  knewest  not  that 
thou  art  poor,  wretched,  miserable,  blind,  and  naked,  Rev.  iii.  17. 
Men  are  proud,  because  they  know  not  their  misery  :  it  is  impossi- 
ble that  a  man,  who  truly  knoweth  his  misery,  should  be  proud. 
True,  the  apostle  saith,  knowledge  puffeth  up ;  that  is,  unsanctified 
knowledge,  notional  knowledge;  but  true  knowledge  humbleth  : 
aiid  none  are  more  proud  and  arrogant  than  thebrutishly  ignorant 
man.  I  will  get  you  an  ignorant  man,  that  will  truly  imagine  he 
can  keep  the  whole  law :  All  these  things  have  1  done  from  my 
youth  up  ;  what  lack  I  yet  ? 

Negligence  and  sloth  is  another  cause  of  pride  and  self-conceit. 
Men  are  at  no  pains  to  consider  where  their  landing  shall  be,  when 
tlie  shadows  of  the  everlasting  evening  will  be  stretched  over  them. 
Truly,  the  whole  world  are  either  atheists,  or  down-right  mad  : 
Jther  they  believe  not  that  there  is  a  heaven  and  hell,  and  that 
Jie  scriptures  are  the  word  of  God,  whereby  they  may  know  how 
it  is  between  him  and  them :  or,  if  they  believe  that  there  is  a 
God,  an  heaven,  and  an  hell,  they  are  mad  and  distracted,  if  they 
consider  not  where  they  are  going. — Spiritual  sleep  and  security 
is  the  great  cause  of  self-conceit.  As  natural  sleep,  so  spiritual 
sleep  is  full  of  dreams;  "It  shall  even  be  as  when  an  hungry  man 
dreameth,  and,  behold,  he  eateth ;  but  he  awaketh,  and  his  soul  is 
empty :  or  as  when  a  thirsty  man  dreameth,  and  behold,  he 
drinketh ;  but  he  awaketh,  and,  behold,  he  is  faint,  and  his  soul 
hath  appetite,"  Isa.  xxix.  8.  A  man  may  dream  of  riches,  and 
treasures,  and  crowns,  and  kingdoms  conferred  on  him,  but  )le 
awaketh,  and  no  such  matter,  though  he  truly  thought  in  his 
dream,  that  he  was  possessed  of  all.  So,  in  spiritual  sleep,  people 
may  have  strange  dreams  ;  they  may  dream  of  heaven,  and  that 
they  have  faith,  and  repentance,  and  Christ,  and  salvation,  and  a 
crown  of  glory  ;  when,  alas  !  all  is  but  a  dream  ;  and  the  man 
awakes,  either  in  time  or  at  the  day  of  judgment,  and  finds  him- 
self deceived  :  and  the  sweeter  the  dream,  the  sadder  the  dis- 
appointment. For,  as  in  natural  dreams,  it  is  better,  when  they 
are  false,  to  dream  of  fearful  things  than  of  joyful:  as  for  instance, 
it  is  better  for  a   king  to  dream  that  he  is  a  beggar,  than  for  a 


456  SELF-CO  XCEIT, 

beggar  to  dream  tliat  h-3  is  a  king,  for  the  king,  when  be  awakens,  his 
grief  is  gone,  and  his  joy  is  redoubled,  seeing  the  vanity  of  his 
dream;  but  the  beggar,  when  he  awakes,  his  joy  is  gone,  and  his  grief" 
redoubled,  in  regard  of  the  false  joy  of  his  dream.  So  it  is  in 
spiritual  matters  :  it  is  safer  to  be  in  some  fears  about  our  state, 
than  to  be  filled  with  presumptuous  hopes.  Christ  tells  us,  that 
few  shall  be  saved  :  but  if  all  were  saved,  that  dream  they  shall  be 
so,  surely  there  would  be  few  that  should  be  damned  :  but,  narrow 
is  the  way  that  leads  to  life,  and  few  there  be  that  find  it. 

Another  cause  of  self-conceit  is  Satan,  who  hath  a  great  hand 
herein.  This  is  one  of  the  great  wiles  of  this  cunning  sophister. 
He  takes  all  methods  to  deceive  people  :  he  persuades  them  that 
their  state  is  better  than  it  is;  and  makes  them  look  upon  them- 
selves as  really  good  enough,  and  safe  enough  :  The  god  of  this 
world  hath  blindeth  the  eyes  of  them  that  believe  not.  While  the 
strong  man  armed  keeps  the  house,  the  goods  are  at  ease.  And 
we  are  not  ignorant  of  his  devices  ;  he  hath  great  skill  in  deceiv- 
ing souls.  He  deceived  our  first  parents  when  sinless;  how  easy 
must  be  deceive  us  who  are  sinful  and  ignorant  ?  He  deceived 
them,  by  making  them  think  they  should  be  as  gods,  to  know 
good  and  evil ;  and  he  deceives  us  by  making  us  think,  that  we 
are  gods,  knowing  all  that  we  need  to  know  :  and  so,  lifting  them 
up  in  pride,  they  are  pure  in  their  own  eyes,  though  remaining  in 
their  impurity. 

Another  cause  of  self  conceit  is  judging  the  goodness  or  badness 
of  our  state  by  false  rules.  Many  form  very  erroneous  opinions 
and  mistakes  of  a  good  condition  ;  and  they  frequently  mistake  a 
bad  state  for  a  good  one,  by  reason  of  the  false  rules  by  which 
tbey  judge  themselves. — Sometimes  they  judge  themselves  by  the 
opinion  that  others  have  of  them  :  they  are  held  in  reputation  by 
others  in  ibe  world,  who  know  them,  for  persons  of  wisdom, 
knowledge,  prudence,  discretion,  etc.;  and  accordingly  form  such 
sentiments  of  themselves. — Sometimes  they  judge  themselves  by 
their  affections,  whether  of  hatred  or  love  :  it  may  be  they  hate 
some  of  the  evils  of  the  day,  and  some  of  the  sins  of  the  times; 
and  shew  some  zeal  against  these  :  but  Judas  may  preach  against, 
the  Pharisees,  and  preach  up  Christ,  and  ^'■et  be  a  traitor.  It  may 
be  they  have  a  love  to  the  uodly  ;  but  not  because  they  are  godly, 
and  for  the  holiness  and  purity  they  perceive  about  them. — Some- 
times they  judge  by  the  false  rule  of  an  erring  conscience:  and 
many  apprehend  that  matters  are  right  with  them,  because  of 
storms  and  calms  in  the  conscience :  but  people  may  have  storms 


SELF-CONOEIT.  457 

in  the  conscience,  like  Judas  ;  and  calms  in  the  conscience,  like 
the  peace  of  justification  ;  and  yet  it  is  but  carnal  security,  saying, 
We  shall  have  peace,  though  we  walk  after  the  imagination  of  our 
own  evil  hearts. — Sometimes  they  judge  by  the  false  rule  of  the 
audience  of  their  prayers.  God  may  hear  the  prayer  of  people, 
with  respect  to  some  blessings  that  they  need  ;  and  yet  give  lean- 
ness to  their  soul. — Sometimes  persons  judge  by  the  false  rules 
of  the  law,  misunderstood :  as  when  they  judge  either  by  a 
part  of  the  law,  or  judge  by  the  outside  of  the  law,  and  not 
the  inside  and  spirituality  of  it.  Indeed,  the  application  of  tlie 
law,  is  one  great  cause  of  self-conceit:  so  it  was  with  Paul;  "I 
was  alive  without  the  law  once  :  but  when  the  commandment  came, 
sin  revived,  and  I  died,"  Kom.  vii.  9. — Sometimes  persons  judge 
themselves  by  the  false  rules  of  the  gospel,  mistaken  ;  such  as 
that  word,  If  there  be  a  willing  mind,  it  is  accepted  ;  which 
belongs  only  to  believers,  that  are  accepted  in  the  Beloved. 

Another  cause  of  self-conceit  is  self-righteousness ;  Rom.  x,  3, 
"  They  being  ignorant  of  God's  righteousness,  and  going  about  to 
establish  their  own  righteousness,  have  not  submitted"  their  over- 
proud  conceit  of  their    own    righteousness:   it   flows  from    their 
being  possessed  with  a  legal  righteousness  of  their  own  ;  and  this 
makes  them  so  proud  and  selfish,  that  they  will  have  nothing  to  do 
with  the  righteousness  of  the  God-man. — Some  have  a  righteous 
ness  of  disposition  ;  a  good  natural  temper  that  they  lean  to,  and 
deceive  themselves  with. — Some  have  a  righteousness  of  education  : 
they  have  been  brought  up  at  the  feet  of  Gamaliel,  and  have  had  a 
good  example;  and  this  hath  much  influence  upon  them,  to  restrain 
them  from  many  evils;  and  this  deceives  them. — Some  have  a  righte- 
ousness of  profession,  as  Paul ;  one  of  the  strictest  Pharisees,  of  the 
strictest  side;  one  that  sides  himself  with  those  who  make  the  most 
splendid  profession. — Some  have  a  righteousness  of  intention  :  they 
have  good  resolutions  ;  All  that  the  Lord  hath  commanded  we  will 
do.— Some  have  a  righteousness  of  reputation:  they  are  of  good  repute 
among  others,  and  held  in  high  esteem  among  those  of  distinguished 
abilities, — Some  have  the  righteousness  of  reformation  :  they  do 
many  things,  and  reform  in  many  particulars,  and  keep  themselves 
from  many  of  the  grosser  and  more  open  violations  of  God's  holy  law. 
Some  have  the  righteousness  of  common  spiritual  operations;  com- 
mon enlightenings  and  tastings  of  the  heavenly  gift,  Heb.  vi.  5,  6;  a 
common  work  of  the  Spirit  upon  the  understanding,  will,  affections, 
conscience,  and   conversation. — In   a  word,  some   have  a   natural 
righteousness,   a   cradle   faith ;    that   never  did   anything   amiss. 


458  SELF-CONCEIT. 

Some  have  a  nes^ative  righteousness;  they  are  not  as  other  men. 
They  are  not  guihy  of  this  and  the  other  gross  violation  of  God's 

holy  law. Some  have  a  positive  righteousness  ;  they  read,  and 

pray,  and  fast,  and  give  aims,  and  attend  upon  ordinances. — Some 
have  a  comparative  righteousness;  they  imagine  they  are  better 
than  others  :  i  am  holier  t^ian  thou. — Yea,  some  have  a  superlative 
righteousness  ;  they  say  and  do  their  best.  And  I  know  not  how 
many  kinds  of  righteousness  might  be  mentioned. — Some  have  an 
active  righteousness ;  they  do  what  they  can  :  nay,  they  do  many 
things. — Some  have  a  passive  ri'jhteousness ;  they  have  suffered 

losses  and  crosses  for  a  good  cause,  and  the  sake  of  religion. 

Upon  these,  and  the  like,  many  professors  build :  and  hence  they 
conceive  highly  of  themselves,  and  "are  pure  in  their  own  eyes;'' 
and  yet,  after  all,  are  "  not  washed  from  their  filthiness," 

IV.  The  fourth  general  head  of  the  method,  was,  to  speak  of  the 
evil  of  this  sin  of  self-conceit.  We  may  view  this,  more  generally, 
and  more  particularly. 

We  may  view  the  evil  of  self-conceit  more  generaH3%  Where 
self-conceit  is,  in  its  power,  it  is  an  evidence  and  plain  indication 
of  being  a  stranger  to  r;;lio:ion,  and  of  being  a  gross  hypocrite  :  for, 
he  that  lifteth  up  his  heart,  is  not  uprioht,  Hab.  ii.  4.  His  soul  that 
is  lifted  up  in  him,  is  not  upright.  He  that  hath  a  conceit  of  his 
own  purity  and  attainments,  is  but  a  dissembler,  is  not  what  he 
pretends  to  be. 

Let  us  take  a  more  particular  view  of  the  evil  of  self  conceit. 
The  evil  of  it  will  appear  in  these  six  respects.  In  respect  of  our- 
selves. In  respect  of  others.  In  respect  of  Christ.  In  respect  of 
graces.     In  respect  of  duty.     And  in  respect  of  danger. 

The  evil  of  self-conceit  will  appear  in  re-pect  of  ourselves. 
Where  self-conceit  is  in  a  person,  there  is  pride;  and,  you  know, 
God  resisteth  the  proud,  but  he  giveth  grace  to  the  humble. 
Where  self-conceit  is,  there  is  carnal  security  ;  and,  drowsiness 
shall  clothe  a  man  with  rags.  Where  it  is,  there  is  contempt  of 
means  :  Self  conceit  produces  either  a  despising  of  the  means,  or  a 
not  using  of  the  means  that  God  hath  appointed.  The  man  being 
self  sufficient,  he  is,  in  some  manner,  above  means  :  the  means  of 
grace,  the  means  of  knowledge  are  undervalu  !il. 

Tlie  evil  of  self-conceit  will  npp  'ar,  if  we  take  a  v'ew  of  it  with 
respect  to  others.  The  evil  of  it  is  such,  that  it  produceth  either  a 
contempt  of  others ;  Blessed  be  God,  I  am  not  like  this  man  ;  he 
undervalues  ihem,  and  looks  down  upon  them,  as  below  him  :  or,  it 
produceth  uuchai'itat)leness,  if  not  contempt.    None  so  uncharitable 


SELF-CONCEIT.  459 

as  the  man  that  hath  a  conceit  of  him-!elf.  I  think  the  apostle  Paul 
seems  to  hint  at  this,  Gal.  vi.  3 ;  compared  with  the  first  verse  :  q.  d.l 
know  none  will  stand  in  opposition  to  this  duty  of  charitable 
carriage  towards  their  neighbour,  but  those  that  are  puffed  up  with 
an  high  conceit  of  themselves. 

The  evil  of  this  self-conceit  will  appear  in  respect  of  Christ. 
Such  people  contemn  him;  and  they  despise  his  fullness,  righte- 
ousness, and  blood. — They  despise  his  fullness  for  their  sui  ply  : 
why,  they  are  full  of  themselves;  They  are  ricli  and  increased 
with  goods,  and  stand  in  need  of  nothing.  They  come  rich,  and 
go  empty  away. — They  dj.-pise  his  righteousness  lor  their  justifi- 
cation :  while  they  are  pure  in  their  own  eyes,  the}'  content  them- 
selves with  a  righteoumess  spun  out  of  their  own  bowels,  out  of 
their  own  duties. — They  despise  his  blood,  his  Spirit,  his  grace, 
for  their  sanctification  :  why,  a  person  that  thinks  himself  already 
pure,  will  not  make  application  to  the  fountain  where  unclean 
souls  are  made  clean. 

The  evil  of  self-conceit  will  appear,  if  we  view  it  in  respect  of 
graces.  The  evil  of  it  is  such,  that  it  stands  in  opposition  to  ever}'' 
grace;  particularly  to  that  mother  uTucje,  humility.  God  giveth 
grace  to  the  humble  ;  but  he  resisteth  the  proud.  Humility  is 
such  a  grace  that,  without  it,  a  man  cannot  be  a  Christian.  Now, 
this  pride  is  opposed  to  humility  and  self-denial,  which  Christ  en- 
joins on  all  his  disciples :  it  is  opposed  to  that  self-loathing  that 
he  -requires.  The  selfish  man  will  not  be  covered  with  the  veil 
of  blushing:  No;  he  seldom  takes  a  look  of  his  failings.  He  loo  s 
more  on  his  beauty  than  his  defilement.  He  will  not  cry  out  with 
Agur,  in  the  context,  I  am  more  brutish  than  any  man  ;  I  have 
not  the  understanding  of  a  man.  The  motto  of  the  humble  man 
is,  I  abhor  myself,  and  repent  in  dust  and  ashes.  The  motto  of 
the  self-conceited  man  is,  God,  I  thank  thee  I  am  not  like  other 
men.  He  looks  on  anything  of  attainment  through  a  magnifying 
glass ;  but  upon  his  sins  in  a  diminishing  one. 

The  evil  of  self-conceit  is  great  in  respect  of  duties.  The  evil 
of  it  will  appear  very  great  if  we  consider  the  following  particu- 
lars, among  several  others. — For  it  produceth  ra.-hness  in  adven- 
turing upon  duty  ;  even  the  most  solemn  duty  .  because,  being 
pure  in  their  own  eyes,  they  stand  upon  no  duty  ;  while  the  poor 
humble  and  self-abased  creature  is  afraid  lest  he  mismanage  hi^ 
work. — Tt  produceth  a  superficial  performance  of  duty  :  though 
they  think  very  much  of  their  duties,  yet  they  perform  them  but 
carelessly  ;    for   they  imagine   any  sort   of  service  from  them  is 


460  SELF-CONCEIT. 

enough.  And  yet  it  produceth  a  kind  of  meritorious  opinion  of 
tiicir  duties;  "  Whoretbre  have  we  fasted,  say  tliey,  and  thou  seest 
not?  wherefore  have  we  afflicted  our  soul,  and  thou  takest  no 
knowledge,"  Isa.  Iviii.  8.    As  if  God  had  been  faulty,  in  not  takiu;^ 

notice  of  their  performances. We  might  mention  a  variety  of 

other  things  to  the  same  purpose. 

The  evil  of  self-conceit  will  appear  in  respect  of  danger.  The 
evil  of  it  is  exceeding  great.  Why  so  ?  Here  is  great  deceit;  for, 
"  If  a  man  thinlc  himself  to  be  something,  when  he  is  nothing,  he 
deceiveth  himself."  Gal.  vi.  3.  And  this  is  the  worst  of  all  deceit. 
To  deceive  another,  is  certainly  a  great  fault :  but  to  deceive  our- 
selves ;  what  a  terrible  evil  is  it !  For  a  man  to  kill  and  destroy 
another,  is  a   sad   thing:  but  to  kill   and   destroy  himself,  is  yet 

more    dreadful ! The    self-conceited    person    imagines    he    can 

perform  any  duty  ;  that  be  can  read,  pray,  communicate,  believe, 
repent :  but  he  deceives  himself. — To  be  deceived  about  earthly 
things  is  ill ;  but  to  be  deceived  and  cheated  out  of  our  immoi'tnl 
souls,  alas  !  that  is  worst  of  all. — When  a  self-conceited  person 
hears  the  threatening,  or  the  promise,  he  misapplies  all :  that 
threatening,  is  not  to  him,  he  thinks ;  and  yet  that  is  his  portion  : 
that  promise  is  to  him,  he  imagines  ;  and  yet  he  hath  no  part  in 
that  matter. — Again,  as  such  people  are  never  likely  to  get  good 
•of  ordinances  ;  so,  they  are  not  easil}'  convinced  of  their  mistake* 
and  no  wonder ;  for  we  are  told,  Jer.  viii.  5,  "  They  hold  fast  de- 
ceit," when  we  say  all  we  possibly  can  say  to  them.  They  still 
declare,  that  they  have  a  good  heart  towards  God,  and  that  they 
have  a  great  love  to  Christ;  though  yet  they  never  saw  their 
ill  heart,  nor  their  strong  enmity  :  "  They  hold  fast  deceit."  Self- 
conceited  persons  will  come  under  a  sad  disappointment  in  the 
issue  ;  for,  fearfulness  shall  surprise  the  hypocrite  in  Zion.  Who 
among  us  shall  dwell  with  devouring  fire?  who  can  abide  with 
everlasting  burning?  Why  will  they  be  surprised  with  fear  and 
terror  ?  What  is  the  matter  ?  Why,  they  had  a  good  hope  of 
heaven  ;  and  so,  the  higher  their  hope,  the  more  dismal  their  fall 
and  disappointment.  Oh  !  how  many  ride  triumphantly  to  hell  in 
a  chariot  of  soul-destroying  delusion  !  They  imagine  they  are  right 
enough,  and  that  all  is  well*  while  it  is  quite  otherwise  with  them. 


SE  RIVE  ON    XXXVII. 

The    Duty    of   Receiving    Christ, 

AND     WALKING     IN     HIM,     OPENED. 

"  As  ye  have  therefore  received   Christ  Jesus  the  Lord,  so  walk  ye  in 
him.'''' — CoLOSS.  ii.  6. 

We  Lave,  in  preceding  discourses,  essayed  to  point  out,  in  a 
great  variety  of  particulars,  in  what  capacity  Christ  is  offered  in 
the  gospel,  and  shewn  what  it  is  to  walk  in  him,  in  these  different 
capacities.     We  now  go  on, 

To  speak  of  the  connection  betwixt  the  believer's  character  and 
the  believer's  duty,  or  betwixt  receiving  Christ,  and  walking  in 
him ;  where  we  promised  to  enquire  into  the  order  of  the  connec- 
tion, and  +,he  reasons  of  it.  Now,  in  speaking  to  this  head  we  may 
consider,  first,  in  general  how  this  text,  and  the  duties  therein 
called  to,  are  connected  with  the  context ;  and  secondly,  in  parti- 
cular, how  the  parts  of  the  text  are  connected  one  with  another, 
and  so  come  more  closely  to  the  order  of  this  connection. 

First,  Let  us  consider,  for  clearing  this  matter  the  more 
evidently,  how  this  text,  and  what  we  are  called  to  therein,  are 
connected  with  the  context.  The  short  text  is  somewhat  lonarer. 
if  you  take  it  with  what  went  before,  and  what  follows  ;  for,  texts 
of  scripture  are  like  the  links  of  a  chain  that  are  fastened  together, 
some  before,  and  some  after.  Look  before,  and  then  3'ou  will  see, 
that  the  apostle  speaks  to  believers ;  in  whom  he  notices  their 
"  order,"  and  the  "  steadfastness  of  their  faith  in  Christ :"  look 
after,  and  then  you  will  see,  that  this  receiving  of  Christ,  and 
walking  in  him,  are  joined  with  a  being  "  rooted  and  built  up 
in  him,  and  stablished  in  the  faith."  And  thus  looking  to  the 
scope  round  about  the  text,  and  viewing  both  sides  of  it,  I  notice 
these  two  remarks  for  your  edification. 

Remark  1.  That  those  whom  the  apostle  commends,  for  their 

stedfastness  in  the  faith,  yet  he  doth  exhort  to  walk  in    Christ. 

See  verse  5th,  compared  with  the  text.     And  this  teaches  us  this 

r  461  ) 


462  ,  THE     DUTY     OF     RECEIVING     CHRIST. 

excellent  lesson.  Tliat  Christ  is  to  be  lived,  as  well  as  known  ;  t*" 
be  lived  in,  as  well  as  believed  in.  The  best  of  believers  hath  need 
of  the  spur  of  exhortation  still  to  walk  ;  proportionable  to  the 
knowledge  and  faith  that  a  believer  hath  in  Christ,  answerably 
will  he  find  the  need  of  Christ,  and  of  living  and  working  in  him: 
and  so  proportionable  to  his  knowledge  and  faith,  should  this 
living  and  walking  in  Christ  be.  A  man  may  have  much  of  the 
knowledge  and  faith  of  the  Son  of  God,  and  jet  walk  very  un- 
answerable to  that  measure  of  faith  and  knowledge  that  he  hath  ; 
and  a  man  may  have  a  little  measure  of  faith  and  knowledge  of 
Christ,  and  yet  live  in  very  much  of  that  little  knowledge  and 
faith,  by  walking  in  Christ  proportionably  thereto.  There  are 
lusts  to  be  mortified  in  the  believer,  as  long  as  he  lives;  there  are 
passions  to  be  subdued  by  the  Spirit,  and  graces  to  be  quickened 
and  blown  up  by  the  Spirit,  that  they  go  not  out :  This  may  take 
up  the  whole  man,  and  there  is  no  end  of  this  work,  till  sin  be 
quite  abolished,  and  grace  be  perfected.  And  so  there  is  work 
enough  for  the  believer  all  his  days  :  though  he  be  established  in 
the  faith,  he  will  find  work  enough  still  to  be  working  and  going 
on.  Therefore,  the  best  believers  need  the  spur  of  exhortation,  to 
quicken  them  to  practical  obedience.  Suppose  a  man  be  highly 
advanced  in  the  knowledge  of  Christ,  surely  the  more  knowledge 
he  hath,  the  more  doth  he  see  into  himself,  and  the  more  corrup- 
tion will  he  see  in  himself  than  he  saw  before :  as  by  the  bright 
sun  that  shines  in  at  the  window,  we  will  see  those  motes  fly  up 
and  down,  that  we  cannot  see  by  the  clear  day  light.  The  more 
light,  the  more  a  man  sees  into  himself,  and  so  the  more  corruption 
does  he  find  in  him,  than  before  he  thought  of.  Yea,  take  any 
man  that  walketh  in  Christ,  and  he  hath  this  property,  the  further 
he  goes,  the  less  he  thinketh  he  hath  gone :  and  it  is  a  certai^i 
truth,  a  man  that  hath  gone  a  great  way  forward  in  religious  exer- 
cises, the  less  he  thinks  he  has  done  :  for  the  nearer  he  comes  to 
God,  the  greater  doth  he  find  this  God  to  be,  and  the  knowledge 
of  him  still  the  more  mysterious ;  and  the  further  he  dives  into 
this  depth,  the  deeper  doth  he  find  it  to  be.  And  therefore,  even 
those,  that  are  commended  for  their  stedfastness  of  faith,  need  to  be 
exhorted  to  walk  in  Christ:  here  is  walking,  and  walking  further 
and  further.  If  any  man  should  say,  I  care  for  no  more  than  will 
bring  me  to  heaven  ;  this  very  thought  shews  the  corruption  and 
rottenness  of  his  heart ;  and  that  he  seeks  grace  to  be  saved,  and 
not  to  be  fruitful.  It  is  a  great  flaw  in  a  man's  heart,  in  the  very 
desiring  of  grace  itself,  when  he  desires  grace  to  be  saved,  so  as 


THE     DUTY     OF     RECEIVING     CHRIST.  468 

Le  may  be  glorified  in  lieaveu ;  and  not  to  be  fruitful,  so  as  God 
may  be  glorified  on  earth.  I  shall  not  say  but  something  of  this 
naughtiness  may  be  in  the  heart  of  a  true  believer ;  but  surely, 
wherever  it  is  in  its  full  power  and  dominion,  it  evidences  the 
man  to  be  no  believer,  to  seek  grace  merely  as  it  is  a  beneficial 
grace,  to  get  heaven  for  himself;  but  not  as  it  is  a  serviceable 
grace,  to  be  laid  out  in  the  service  of  God  in  Christ. — This  is  one 
remark  from  the  precedent  text. 

Remark  2.  Is  from  the  subsequent  context,  That  walking  in 
Christ,  and  being  rooted,  built  up  in  him,  and  established  in  the 
faith,  are  coupled  together ;  compare  the  text  with  verse  7th.  And 
so  we  are  taking  a  look  of  the  other  side  of  the  text,  walk  in  him, 
rooted,  built  up  in  him,  and  established  in  the  faith.  And  these 
are  conpled  together  two  ways,  both  as  to  the  manner  of  walking, 
and  as  to  the  end  of  walking  :  the  manner  of  walking  in  him,  so 
as  to  be  also  rooted  in  him;  and  the  end  of  walking  in  him,  so 
as  to  be  established  in  the  faith. 

They  are  coupled  as  to  the  manner  of  walking  in  Christ; 
for  it  is  a  walking  in  him,  so  as  to  be  also  rooted  and  estab- 
lished in  him.  Why,  here  is  walking,  and  yet  a  standing  still, 
a  being  rooted.  It  is  here  just  as  it  is  with  the  foot  of  the 
compass ;  and  one  foot  of  the  compass  stands  fast  in  the  centre, 
and  the  other  goes  round,  and  draws  the  line :  so  it  is  with  the 
believer ;  as  to  his  faith,  he  stands  fast  and  unmoveable  in  the 
matters  of  doctrine,  that  is  the  foot  of  the  compass  that  keeps  the 
centre  and  stands  fast ;  but  as  to  his  gospel  obedience,  or  obedien- 
tial walking,  according  to  the  command  in  the  law,  in  the  hand 
of  Christ,  that  is  the  part  that  moves  forward,  and  indeed  never 
stands.  And  thus  the  believer  moves,  and  yet  stands  fast;  walks, 
and  yet  is  rooted  and  established.  As  it  is  with  a  man  in  walking, 
there  is  still  one  foot  stands,  while  the  other  moves,  or  else  a  man 
does  not  walk,  but  leap :  so,  many  do  not  stand  fast  in  the  faith, 
with  one  foot ;  nor  walk  in  the  truth,  with  the  other  foot,  as  it 
were ;  but  they  leap  out  of  one  doctrine  to  another,  not  being- 
established  in  the  faith,  nor  walking  in  Christ,  so  as  also  to  be 
rooted  in  him.  And  thus  we  may  understand  the  scriptures  that 
sometimes  enjoins  us  to  go  forward,  and  sometimes  command  us 
to  stand  fast :  you  may  thus  reconcile  the  scripture  that  says, 
Stand  fast  in  the  faith  ;  and  another  scripture  that  says.  Run  the 
race  set  before  you :  why,  in  the  way,  run ;  in  the  truth,  stand. 
If  ;i  mai4  siand  still  in  the  way  of  obedience,  such  a  man  stands 
when  he  should  run  ;  but  if  he  runs  out  of  the  faith  or  doctrine 


464:  THE     DUTY     OF     BECEIVING     CHRIST. 

of  the  gospel,  this  man  runs  when  he  should  stand.  If  a  tree  be 
removed  to-day  from  this  place,  and  transplanted  to-morrow  to 
another  place;  and  so  on  from  place  to  place,  it  dries,  and  cannot 
bear  fruit :  even  so,  the  Christian  that  changes  from  doctrine  to 
doctrine,  decays  in  fruitfulness ;  he  is  loose,  and  not  established  in 
the  faith,  and  so  cannot  walk  in  Christ ;  for  these  two  are  coupled 
together,  namely,  walking  in  him,  and  being  rooted  and  established 
in  the  faith, — Thus  they  are  connected  as  to  the  manner  of  walking 
in  Christ. 

They  are  coapled  as  to  the  end  of  walking  in  him;  for,  the  end 
of  walking  in  Christ,  is  to  be  rooted  and  established.  It  is  a 
remarkable  promise  made  to  poor  feeble  ones  in  Christ's  house, 
John  vii.  17,  "If  any  man  will  do  his  will,  he  shall  know  of  the 
doctrine,  whether  it  be  of  Grod."  This  doctrine  is  not  man's,  but 
God's.  Now,  how  shall  I  know  whether  the  doctrine  be  of  God, 
or  not?  why,  if  you  do  his  will,  you  shall  know  it;  that  is,  by 
walking  in  Christ  he  shall  get  much  experience :  for,  as  true 
knowledge  makes  way  for  practice;  so  gospel-practice  makes  way 
for  more  knowledge  and  experience.  O  but  a  practical  Christian, 
is  the  most  experienced  Christian  in  the  world  !  You  may  very 
easily  observe,  that  a  tree  is  not  rooted  in  a  day ;  but  the  more  it 
grows  upward,  the  more  it  is  rooted ;  and  the  more  it  is  rooted, 
the  better  it  is  :  so,  they  that  walk  in  Christ  shall  be  confirmed 
and  established  in  the  faith.  You  will  never  find  a  man  of  mere 
notional  knowledge,  that  hath  any  rootedness  or  stedfastness  ;  nay, 
but  the  practical  Christian  comes  to  be  more  and  more  an  experi- 
mental Christian.  He  that  doeth  his  will,  shall  know  the  doctrine; 
the  meaning  is  not,  that  our  knowledge  and  experience  is  owing 
to  our  work  ;  but  that,  where  a  man,  through  grace,  is  helped  to 
practical  religion,  so  as  not  to  satisfy  himself  with  notions  and 
speculations,  but  so  as  to  subject  himself  to  the  preceptive  will  of 
the  Lord,  that  man  is  in  the  highway  of  growing  in  knowledge, 
and  further  experience. — Thus  the, text  stands  connected  with  the 
context. 

Secondly,  Let  us  consider  how  the  parts  of  the  text  stands  con- 
nected with  one  another:  "As  ye  have  therefore  received  Christ 
Jesus  the  Lord,  so  walk  ye  in  him."  Here  you  see,  receivintj  of 
Christ,  and  walking  in  him,  are  coupled  together  :  what  God  hath 
joined,  no  man  should  put  asunder,  otherwise  it  is  at  his  peril.  And 
though  these  two  cannot  be  separated  in  reality,  yet  the  most  part 
of  people  separate  them  in  effect :  some  pretend  that  they  receive 
Christ,  and  yet  certainly  they  do  not  walk  in  him  ;  and  so,  on  the 


THE     DUTY     OF     RECEIVIXG     CHRIST.  465 

Other  hand,  seem  to  walk  in  liim,  in  some  outward  good   life  and 
works,  and  yet  certainly  do  not  receive  Christ.    Now,  if  you  sever 
these   two   sorts  of  professors  from  the  rest  in  the  visible  church, 
those  that  profess  to  receive  Christ,  and  3^et  do  not  walk  in  him, 
and  those  that  seem  to  walk  in  him  by  their  good  works,  and  yet 
have  not  received  him,  you  will  find,  that  those  that  truly  receive 
Christ,  and  walk  in  him,  are  very  thin  sown  :  for,  as  few  of  those  in 
scripture,  that  called  Abraham,  Father,  were  indeed  his  children  ; 
so  our  Lord  tells  us,  as  few  of  those  that  pretend  to  Christ,  are 
indeed  Christians.     Look  upon  the  greatest  part  of  the  world  this 
day,  it  is  unchristian  ;  because  they  receive  not  Christ :  look  to 
the  greatest  part  of  Christendom,  and  they  are  unchristian  too; 
because  they  walk  not  in  him,  though  they  pretend  to  receive  him  : 
these  two  must  be  coupled,  and  the  dividing  these  two,  mars  the 
whole.     He  is  no  Christian  that  does  not  receive  Christ ;  and  he 
is  no  receiver  of  Christ,  that  does  not  walk  in  him  ;  and  therefore 
he  is  no  Christian  that  does  not  receive  and  walk  in  Christ :  in  a 
true  Christian  these  two  meet,  receiving  and  walking.     It  may 
well  be  said  of  many.  The  voice  is  Jacob's  voice,  but  the  hands 
are  the  hands  of  Esau :  Their  voice  is  the  voice  of  a  Christian,  but 
their  hands  are  the  hands  of  an   athiest,  or  an  infidel.     Where 
Christ  is  most  named  and  professed,  without  being  truly  received, 
there  he  is  dishonoured.    Search  the  whole  world  over,  and  where 
will  you  find  the  most  proud,  the  most  cruel,  the  most  selfish,  the 
most   carnal,   wicked,  and  worldly  persons?    it   is   even    among 
notional  and  nominal  Christians,  who,  hearing  of  Christ,  either 
profess  to  receive  him,  but  never  walk   in   him ;  or,  fancy  they 
walk  in  him,  and  yet  never  receive  him. 

If  you  ask  me.  Where  is  the  most  unsavoury  dung-hill  ?  I 
answer.  It  is  where  the  sun  shines  hottest :  so  in  these  days  of  the 
gospel,  where  in  the  world  you  will  find  the  greatest  sins  commit- 
ted, or  the  most  nauseous  dung-hill  of  sinful  corruptions  ?  it  is 
even  where  the  sun  shines  hottest,  and  where  the  gospel  shines 
brightest.  Think  not  strange  to  see,  that  where  the  gospel  shines 
most  brightly,  there  the  devil  works  most  spitefully,  that  he  may 
break  this  chain,  viz.  the  receiving  of  Christ,  and  walking  in  him  : 
when  these  two  are  cut  asunder,  it  spoils  all. — Thus  much  for  the 
connection. 

But  now,  the  order  of  this  connection  follows  to  be  considered  : 

it  is  first  a  receiving  of  Christ,  and  then  a  walking  in  him  :  receiv- 

ving  is  first,  in  as  much  as  the  branch  must  first  be  in  the  vine, 

before  it  can  bear  fruit :  there  must  be  an  inbeing,  before  there  can 
Vol.  II.— 30 


466  THE     DUTY     OF     RECEIVING     CHRIST. 

be  a  fruit  bearing,  John  xv,  1, — 5.  There  it  is  Christ's  doctrine, 
and  here  it  is  the  apostle's.  Now,  we  must  enquire  into  the 
reasons  of  this  order,  that  there  mast  be  a  receiving  before  a 
walking,  and  a  walking  after  the  receiving.  We  would  there- 
fore shew,  1.  Why  there  must  be  a  receiving  of  Christ,  before 
there  can  be  a  walking  in  him.  2.  Why  there  must  be  a  walking 
in  him,  after  the  receiving  him. 

ist,    Why  there  must  be  a  receiving  of  Christ  before  tbere  can 
be  a  walking  in  him. 

Because  receiving  of  Christ  is  that  which  constitutes  and  gives 
being  to  a  Christian.  Now,  we  have  a  common  rule,  esse  must  go 
_  before  operare;  tliat  being  must  go  before  working;  life  before  walk- 
ing. Now,  if  3'ou  ask,  What  it  is  that  constitutes  and  gives  being  to 
a  saint,  to  a  Christian,  to  a  believer?  I  reply,  It  is  tliis  receiving  of 
Christ;  it  is  by  this  means  that  we  "become  the  sons  of  Grod;"  John 
i.  12.  "But  as  many  as  received  him,  to  them  gave  he  power,  [or 
privilege,]  to  become  the  sons  of  God,  even  to  them  that  believe 
on  his  name."  It  is  by  this  means,  that  we,  having  union  with 
Christ,  have  the  righteousness  of  Christ;  Phil,  iii.  9,  That  I  may 
"be  found  in  him,  not  having  mine  own  righteousness,  which  is 
of  the  law,  but  that  which  is  through  the  faith  of  Christ,  the  right- 
eousness which  is  of  God  by  faith  :"  first,  we  must  be  found  in 
him,  before  we  can  have  anything  from  him  ;  and  this  union  is  by 
a  faith  of  his  own  operation:  this  gives  the  being  and  constitu- 
tion ;  for,  till  we  receive  Christ,  we  are  not  united  to  him,  and  so 
have  no  spiritual  life,  or  being.  It  is  true,  in  regeneration,  the 
Spirit  of  life  comes  in  to  the  soul ;  but  the  first  act  of  spiritual  life 
is  faith,  whereb}'  the  soul  closes  with  Christ,  and  so  becomes  a 
Christian  indeed.  As  the  union  of  matter  and  form,  makes  a 
body  ;  the  union  of  body  and  soul  together,  makes  a  man  ;  and  the 
union  of  a  man  and  Christ  together,  makes  a  Christian  ;  and  sap 
from  this  root  makes  him  a  growing  one  :  so,  it  is  not  good  fruit, 
that  makes  a  good  tree;  but  a  good  tree,  that  makes  the  good 
fruit:  and  as  it  is  sap  from  the  root,  and  the  recepfion  of  it,  that 
makes  the  branch  to  bring  forth;  so  it  is  not  the  fruit  of  works 
and  obedience  that  constitues  a  Christian,  or  irives  him  a  being-, 
bat  it  is  the  reception  of  Christ,  tlic  receiving  of  him  as  Jesus  the 
Lord  ;  and  therefore  that  must  be  first. 

Because  receiving  of  Christ  is  the  rise  and  ground  of  walking  in 
him ;  and  therefore  receiving  is  first,  as  the  cause  before  the  effect. 
A  man  may  bring  forth  the  fruit  of  works  morallv  good,  and  may 
bring  forth  upon  his  own  root,  as  a  natural  man  ;  but  he  can  never 


THE     DUTY     OF      RECEIVING     C  II  H  I  S  T.  461 

wnlk  in  Christ,  until  lie  do  it  in  virtue  of  receiving  Christ,  ar.d 
receiving  sap  from  Iiiin.  As  the  fruit  of  a  tree  is  the  sap  of  the 
root  concocted  ;  so  wallcing  and  working  is  Christ,  is  just  the  sap 
of  the  Spirit  of  grace,  putting  forth  itself  into  obedience;  and  that 
sap  must  be  received  from  the  root,  ere  it  can  be  produced  in 
fruit;  and  therefore  receiving  must  go  before  walking.  None  caa 
walk  in  Christ  Unless  they  be  in  him  ;  as  the  branch  cannot  bear 
fruit  lu  the  tree,  unless  it  knit  to  the  stock  ;  so  we  cannot  walk 
in  Christ,  without  being  united  ucto  him.  AVorks  and  duties, 
though  they  be  performed  in  a  conformity  to  the  law,  as  the  rule; 
yet  this  is  not  walking  in  Christ,  unless  it  be  done  by  virtue  from 
Christ,  and  drawn  out  of  him.  Conceive  it  thus;  a  man  may 
write  a  copy  by  his  own  art  and  skill,  and  a  man  may  write  with 
his  hand  by  another  man's  guiding  it;  even  so,  out  of  moral 
principles,  a  man  may  shape  his  actions  accoi-ding  to  the  law  and 
rule;  he  may  write  this  copy  with  his  own  hand:  but  then,  as 
one  that  writes  with  his  hand  in  another  man's  hand  that  guides 
it,  so  one  that  is  in  Christ,  walks  indeed  in  a  conformity  to  the  law 
as  a  rule,  otherwise  it  is  no  walking  aright  in  Christ;  but  he 
walks  in  the  life  and  Spirit  of  Christ,  he  writes  after  the  copy  with 
his  hand  in  the  hand  of  Christ,  being  acted  upon  by  these  influences 
and  graces  of  the  Spirit,  that  through  his  union  with  him,  are  always 
flowing  to  him.  And  thus  a  believer's  walking  is  distinguished  from 
all  other  walkings  in  the  world,  he  being  acted  upon  by  the  verv 
Spirit  and  life  of  Christ ;  he  bears  fruit  by  the  sap  and  life,  which 
jne  receives  from  the  tree  of  life,  to  which  he  is  united  ;  and  not 
upon  the  old  stock  from  which  he  is  transplanted. 

The  third  reason,  why  receiving  of  Christ  goes  before  walking 
in  him,  is,  because  receiving  of  Christ  is  one  of  the  principal 
things,  whereby  any  soul  can  honour  God.  The  world  little  con- 
siders this,  how  God  is  honoured  by  their  taking  Christ  off 'his 
hand  ;  how  he  is  honoured  by  this  act  of  faith  in  receiving  of 
Christ:  for,  by  receiving  him,  we  renounce  ourselves,  andall  con- 
fidence in  the  flesh.  Now,  while  a  man  hath  any  thing  to  trust  to 
in  his  own  opinion,  he  will  never  seek  after  Christ  the  Saviour  ; 
but  when  a  man  begins  to  count  all  his  gain  loss,  and  can  throw 
himself  over-board,  that  he  may  come  to  Christ  only;  how  doth 
this  glorify  and  honour  God! — Again,  when  a  great  sinner,  that 
lies  under  an  infinite  load  of  sin  and  guilt,  notwithstandimi'  all  dis- 
couragements from  the  multitude  and  magnitude  of  his  sins, 
though  infinit(;ly  great,  yet  doth  so  value  the  truth  of  God's  word, 
and  lay  such  stress  upon  the  veracity  of  his  j^romise,  as  to  break 


468  THE     DUTY     OF     RECEIYIXG     CHRIST. 

through  all  discouragements,  and  throw  his  soul  upon  God's 
promise,  saying,  If  I  perish,  I  perish  ;  what  infinite  honour  doth 
this  bring  in  to  the  crown  of  heaven  ! — Again,  when  a  benighted 
soul  sees  no  light  of  comfort  in  all  the  world,  and  yet  can  throw 
himself  upon  a  God  in  Christ,  saying,  though  he  slay  me,  yet  will 
I  trust  in  him;  this  honours  God  greatly:  for  still  we  may  mark 
this  at  any  time,  the  faith  that  carries  the  soul  through  the 
greatest  difficulties  and  contrarieties  to  God,  doth  bring  the 
greatest  glory  and  honour  to  him.  Men  do  not  think  they  honour 
God,  but  by  outward  works  of  piety,  equity,  charity,  and  the 
like :  but,  however  we  ought  to  glorify  God  that  way  ;  yet  God 
gets  the  greatest  glory  by  the  strongest  faith.  Abraham  was 
strong  in  the  faith,  giving  glory  to  God :  How  did  he  honour 
God  this  way  ?  Even  by  trusting  God,  notwithstanding  all  un- 
likelihood, Rom.  iv.  19,  20,  21.  Yea,  by  faith  God  is  so  much 
honoured  and  glorified,  that  nothing  pleases  him  without  it ; 
"Without  faith  it  is  impossible  to  please  God,"  Heb.  xi.  6. 

The  fourth  reason  is,  because  before  a  man  receive  Christ,  he 
hath  neither  power  nor  will  to  walk  in  him  ;  but  by  receiving  of 
him,  he  hath  both :  before  receiving  of  Christ  he  hath  no  power 
nor  ability;  but  he  is  acted  and  enabled  by  receiving  of  Christ  to 
walk  in  him.  As  it  is  impossible  for  a  dead  man  to  walk;  so  it  is 
impossible  for  a  man  that  hath  not  received  Christ  to  walk  in  him. 
No  unbeliever,  no  unregenerate  man  ever  did,  or  can  walk  in  Christ; 
such  a  man  is  not  in  him,  all  his  works  are  out  of  him.  But,  on 
the  contrary,  every  man  that  hath  received  Christ  by  faith,  is  in 
Christ ;  and  being  in  him,  he  hath  all  righteousness  and  strength 
in  him,  and  so  ability  to  walk  in  him  :  and  he  may  be  strong  in 
the  grace  that  is  in  Christ  Jesus ;  strong  in  the  Lord :  he  hath 
also  a  new  principle  ;  the  seed  of  God  in  him.  And  as  he  hath  a 
power,  so  he  hath  a  will  to  walk  in  him  ;  for  his  enmity  and  anti- 
pathy against  God  and  Christ  is  broken  ;  so  that  it  becomes  as 
easy  and  pleasant  to  walk  in  Christ,  as  before  it  was  uneasy,  un- 
pleasant, and  hateful.  If  water  be  poured  out,  it  will  run  down- 
ward to  the  centre  ;  but  water  metamorphosed  and  transformed 
into  air,  would  mount  upwards,  because  of  its  new  principle;  and 
it  is  impossible  for  it  to  come  down  :  so  here,  before  you  receive 
Christ  by  faith,  whereby  3'ou  are  united  to  him,  it  is  impossible 
but  that  you  should  go  downward  to  your  own  centre,  to  seek 
yourselves  in  what  you  do  ;  but  when  a  man  hath  another  princi- 
])le,  he  goes  the  quite  contrar}'  way,  with  as  much  easiness  as  he 
did  the  other  way  ;  so  it  is  with  every  believer,  as  far  as  he  is 


THE     DUTY     OF     RECEIVING     CHRIST.  46'J 

under  the  influence  of  the  new  Spirit,  that  is  put  within  him. 
And  so  you  see  why  receiving  is  first. 

2dly^  Why  there  must  be  a  walking  in  him,  after  the  receiving 
of  him ,  and  so  we  are  come  to  the  reasons,  why  believers  should 
walk  in  Christ  as  they  have  received  him ;  or  why  a  gospel- 
faith  must  have  a  gospel-practice.  Why,  it  is  every  way 
reasonable  and  necessary,  and  that  is  in  respect  of  God,  and  man, 
and  ourselves,  and  our  faith. 

The  first  reason  why  they  that  receive  Christ  must  walk  in  him, 
is  in  respect  of  God,  that  he  may  be  glorified  ;  and  Christ,  that 
he  may  be  honoured.  It  is  by  walking  in  him  that  we  glorify  and 
honour  him:  the  glory  of  God,  Father,  Son  and  Iloly  Ghost  is 
concerned  here ;  for  the  glory  of  the  Father,  as  the  end  ;  the  Sox, 
as  the  way  ;  and  the  Holy  Ghost,  as  the  guide,  are  all  honoured 
by  this  gospel- walk  :  John  xv.  8,  "  Herein  is  my  Father  glorified, 
that  ye  bear  much  fruit."  John  xvii.  10. — "  And  I  am  glorified 
in  them,"  says  Christ.  And  the  believer  being  the  temple  of  the 
Holy  Ghost,  surely  he  is  glorified  when  his  temple  is  not  defiled, 
by  a  sinful  walk.  In  a  word,  it  is  a  great  affront  upon  Christ,  not 
to  walk  in  him  as  we  receive  him :  it  is  the  greatest  injury 
done  to  Christ ;  "  By  this  deed  thou  hast  given  great  occa- 
sion to  the  enemies  of  the  Lord  to  blaspheme,"  2  Sam.  xii.  1-i. 
A  wrong  step  in  a  believer,  is  very  dishonouring  to  God,  and 
makes  enemies  to  blaspheme  the  name  of  the  Lord.     Therefore, 

The  second  reason,  why  they  that  receive  Christ  are  to  walk  in 
him,  is  in  respect  of  MAN,  that  they  may  be  edified,  and  brought  to 
glorify  God  also :  Let  your  light  so  shine  before  men,  that  others, 
seeing  your  good  woi'ks,  may  glorify  God.  Men  will  not  look  in 
to  your  heart,  to  see  your  faith ;  nor  up  to  your  head,  to  see  what 
knowledge  you  have ;  but  down  to  your  feet,  to  see  what  for  a 
walk  you  have  :  they  cannot  look  to  the  sap  that  is  within,  but 
they  will  look  to  the  fruit  that  is  without,  and  judge  of  the  tree  by 
the  fruit,  and  of  your  faith  by  your  works. 

The  third  reason,  why  they  that  receive  Christ  are  to  walk 
in  him,  is  in  respect  of  yourselves,  who  are  believers,  and 
receivers  of  Christ,  that  you  may  be  confirmed ;  for  you  are 
to  judge  the  truth  of  your-  faith,  not  by  the  degrees  of  your 
confidence,  but  by  the  decrees  of  your  conquest  over  sin,  Satan, 
and  the  world,  in  a  gospel- walk ;  even  as  you  may  know  the 
height  of  the  sun  by  the  shortness  of  your  shadow,  rather  than 
by  the  degrees  of  altitude ;  if  the  shadow  be  short,  the  sun  is 
high  ;  if  the  shadow  be  long,  the  sun  is  low :  so  here,  if  the  shadow 


470  THE     DUTY     OF     RECEIVING     CHRIST. 

of  sin  and  corruption  be  long,  your  faith  is  low  ;  but  if  it  is  short, 
your  fiiith  is  in  a  more  lively  exercise.  How  can  you  have  the 
comfort  of  faith,  if  you  do  not  rise  and  walk,  as  you  have  received 
him  ?  If  you  do  not  walk,  it  is  a  sign  you  never  received  light, 
1  John  i.  7. 

The  fourth  reason,  why  they  that  receive  Christ,  are  to  walk  in 
him,  is  in  respect  of  faith  itself:  faith',  wherever  it  is,  brings  in 
this  walk  in  point  of  necessity,  congruity,  obligation,  and  en- 
couragement. 

In  point  of  necessity  :  It  is  native,  as  I  said,  for  a  man  that 
hath  received  Christ  to  walk  in  him  ;  it  implies  a  contradiction, 
not  to  walk  in  him,  and  yet  to  receive  him;  "How  shall  we,  that 
are  dead  to  sin,  live  any  longer  therein  ?  "Rom.  vi.  2.  The  be- 
liever is  dead,  and  his  life  is  hid  with  Christ  in  God,  Col.  iii.  3. 
If  ye  be  dead  and  buried,  united  to  Christ,  in  his  death  and 
burial,  how  can  je  live  in  sin  ?  You  can  no  more  live  therein, 
tlian  a  dead  man  can  come  back,  and  eat  and  drink  in  the  world. 
Therefore,  if  you  do  not  walk  in  Christ,  ye  plainly  declare  that 
your  pretending  to  receive,  him,  was  but  a  cheat  and  a  sham  ;  for, 
he  that  receiveth  him  must  walk  in  him,  and  will  walk  in  him,  and 
cannot  but  walk  in  him.  Why  ?  he  that  receiveth  Christ,  re- 
ceiveth him  as  a  Jesus  and  as  a  Lord  :  which  infers  two  parts  of 
practical  religion  ;  the  siducial  part,  which  is  a  receiving  him  as  a 
Jesus,  a  Saviour  ;  and  the  obediential  part,  which  is  a  receiving 
him  as  a  Lord,  and  so  walking  in  him  as  a  Lord  and  Law-giver : 
so  that  they  who  receive  him  must  walk  in  him. 

In  point  of  congTuity  :  Is  it  not  congruous  to  the  soul's  deed  in 
receiving  him  ?  Did  you  not  receive  him  as  the  way  to  the  Father? 
AYhy  then,  if  you  walk  not  in  him,  you  take'  another  way,  and 
look  to  another  airth. — Is  it  not  congruous  to  the  end  for  which 
you  received  him?  Did  you  receive  him  only  to  look  to  him  a 
while,  and  then  to  let  him  go?  No  :  if  ever  you  received  him,  it 
wa.s  that  you  miuht  abide  in  him. 

In  point  of  obligation  ;  there  is  the  strongest  obligation  upon 
every  man  that  receives  Christ,  to  walk  in  him;  even  as  in  mar- 
riage, when  two  are  married  together,  there  is  a  mutual  obligation 
they  come  under  to  those  duties  that  are  required  of  each  of  them: 
so,  a  man,  when  he  receives  Christ,  he  is  married  to  him,  and  so 
com3s  under  the  strongest,  and  yet  the  sweetest  obligations  :  for, 
in  the  day  of  espousals,  the  soul  is  made  to  say,  as  Jer.  1.  5,  "  Come, 
and  let  us  join  ourselves  to  the  Lord,  in  a  perpetual  covenant,  that 
shall    not    be   forgotten ;"    It    is    a  joining    to    the    Lord  as  our 


THE     DUTY     OF     RECEIVING     CHRIST.  471 

Strength,  to  carry  us  on  in  the  way  wherein  we  should  go  ;  so  that 
we  may  be  exalted  to  mount  up  with  wings  as  eagles,  run  and  not 
weary,  walk  and  not  faint. 

In  point  of  encouragement ;  the  man  that  receiveth  Christ,  hath 
the  greatest  encouragement,  and  incitement  in  the  world,  to  walk  in 
Christ:  for  he,  receiving  Christ,  receiveth  all  things  that  can  con- 
tribute for  carrying  him  on  in  this  way  and  walk.    What  does  a  man 
receive,  when  he  receives  Christ?     1.  He  receiveth  the  pardon  of 
all  his  sins;  "In  him  we  have  redemption  through  his  blood,  even 
the  forgiveness  of  sins,"  Col.  i.  14.     And  what  encouragement  is 
this  to  walk  in  Christ !     May  not  a  man  love  much,  who  hath  so 
much  forgiven  him?     2.  When  you   receive  Christ,  you  receive 
peace  and  reconciliation  with  God  ;  We  have  peace  through  the 
blood  of  his  cross.  Col.  i.  20.     And  what  encouragement  is  this, 
that  you  have  to  do  with  a  reconciled  God  !  0  strong  encourage- 
ment to  walk  in  him!     3.  When  you  receive  Christ,  you  receive 
grace ;  for.  Out  of  his  fullness  we  receive,  and  grace  for  grace. 
And    what    encouragement  is   this    t-o    walk   in    him,    that    you 
receive  grace  from  him!     Do  you  not  receive, him  or   this  end, 
that  you  may  have  grace  in  him,  and  grace  from  him?    And  why 
then  not  walk  in  him  as  ye  have  received  him  ?    4.  When  you  re- 
receive  Christ,  you  receive  the  promise  ;  yea,  all  the  promises  of  the 
new  and  well-ordered  covenant;  for,  they  are  all  Yea  and  Amen  in 
Christ.    He  hath  "given  unto  us  exceeding  great  and  precious  pro- 
mises," saith  the  apostle  Peter,  2  Pet.  i.  4.  And  now,  "  Having  there- 
fore these  promises,"  saith  the  apostle  Paul,  "  dearly  beloved,  let  us 
cleanse  ourselves  from  all  filthiness  of  the  flesh  and  spirit,  pei'fecting 
holiness  in  the  fear  of  God,"  2  Cor.  vii.  1.     5.  When  you  receive 
Christ,  you  receive  the  Spirit ;  and  here  is  the  principle  of  a  holy 
walk  ;  I  will  put  my  Spirit  within  you,  and  cause  you  to  walk  in 
my  statutes.     Is  not  this  encouragement,  to  walk  in   him  as  ye 
have  received  him,  that  you  have  the  Spirit  dwelling  in  you  as  an 
inhabitant?    6.  When  you  receive  Christ,  you  receive  the  adoption 
of  children  ;  Rom.  viii.  15,  "  Ye  have  received  the  Spirit  of  adop- 
tion."    And  again.  Gal.  iv.  1,  5,  "Because  ye  are  sons,  God  hath 
sent  forth  the  Spirit  of  his  Son  into  your  hearts,  crying,  Abba, 
Father,"    John  i.  12,  "But  as  many  as  received  him,  to  them  gave 
he  power  to  become  the  sons  of  God,  even  to  them  that  believe  on 
his  name."     Is  not  this  encouragement  to  be  followers  of  God  as 
dear  children?     7.  When  you  receive  Christ,  you  receive  a  right 
and  title  to  eternal  glory  ;  John  xiv.  2,  3,  "In   my  Father's  house 
are  many  mansions:" — "  if  I  go  and  prepare  a  place  for  you  I  will 


472  THE     DUTY     OF     RECEIVI-N"G     CHRIST. 

come  again,  and  receive  you  unto  myself;  that  where  I  am,  there 
ye  may  be  also."  And  what  encouragement  is  this  to  walk  in 
him,  in  the  joyful  hope  of  walking  in  him  in  white  forever  ! 
8.  When  you  receive  Christ  you  receive  all  things  in  him.  I 
cannot  tell  what  you  receive,  when  you  receive  Christ ;  for  he  is 
all  in  all ;  and  "  in  him  dwelleth  all  the  fullness  of  the  Godhead 
bodily,"  Col.  ii.  9.  "  It  pleased  the  Father,  that  in  him  should  all 
fullness  dwell,"  Col.  i.  19.  "In' whom  are  hid  all  the  treasures  of 
wisdom  and  knowledge,"  Col.  ii.  3.  He  is  all  for  present  support, 
and  all  for  after  happiness  :  and  if  he  be  yours,  all  is  yours.  What 
more  encouragement  can  be  given  to  walk  in  him,  and  improve 

him  as  your  all? Thus  you  see,  why  walking  in  him    must 

go  AFTER  the  receiving ;  and  why  believers  in  Christ  are  to  walk 
in  him. 

Now,  what  say  you  of  your  Christianity,  man?  you  that  profess 
to  be  a  Christian,  that  is,  a  receiver  of  Christ  Jesus  the  Lord,  — 
do  you  so  walk  in  bim?  I  believe  it  to  be  a  needful  work  to  Un- 
Christ  many  that  pretend  to  be  in  Christ:  you  know  Christ,  in 
his  preaching,  went  about  to  Ua-Moses  some;  to  bring  the  Jews 
fi'om  under  the  wings  of  Moses,  under  whose  name  they  did  the 
works  of  the  devil ;  and  from  under  the  wings  of  Abraham  :  he 
shows  whose  children  they  were,  indeed  not  Abraham's,  but  the 
devil's.  Even  so,  it  were  a  needful  work  to  Un-Christ  some  per- 
sons, that  pretend  to  be  Christians,  and  to  bring  them  from  under 
the  wings  of  Christ,  under  whose  wings  they  do  the  works  of  the 
devil:  Surely,  if  ever  Christ  was  received  by  you,  so  as  to  be  in 
you,  he  would  produce  these  graces  in  you,  which  he  himself  had, 
and  which  he  himself  preached,  while  he  was  here:  but  while 
men  bring  arguments  from  Christ,  to  shelter  their  base  lusts  and 
idols,  their  base  ends  and  purposes,  it  is  the  greatest  dishonour 
done  to  the  name  of  Christ;  for,  The  foundation  of  God  standeth 
sure,  having  this  seal,  the  Lord  knoweth  them  that  are  his;  and, 
Let  every  one  that  natneth  the  name  of  Christ,  depart  from 
iniquity. 

Thus  much  for  the  fourth  general  head,  viz:  the  connection  be- 
tween the  believer's  character  and  his  duty ;  or,  between  RECEIV- 
ING Christ,  and  walking  in  him. 


SER  MOIST   XXXVIII. 

The    Duty    of   Receiving    Christ, 

AND     WALKING     IN     HIM     OPENED. 

'^  As  ye  have  therefore  received  Christ   Jesus  the  Lord,  so  ualk  yc  in 
himr — CoLOSS.  ii.  5. 

[second    seem  on    on    this    text.] 

If  believers,  who  have  received  Christ,  do  not  walk  in  him, 
none  in  all  the  world  will ;  if  they  stand  still,  who  will  go  for- 
ward? Many  there  are  in  our  day,  that  are  like  the  sun  in 
Joshua's  time,  that  stood  still;  nay,  many  worse,  like  the  sun  in 
Hez.'kiah's  time,  that  went  backward  ten  degress ;  they  have  gone 
Dackward  many  degrees  :  few  there  are  like  the  sun,  in  its  ordinary 
course,  still  going  forward  ;  still  walking  in  Christ,  as  the  sun 
doth  run  in  the  firmament.  It  is  true,  as  the  sun  once  stood  still, 
and  another  time  went  backward  ;  so  the  saint  may  stand  still,  and 
through  temptation,  be  driven  backward  :  but  his  denomination  is 
to  be  taken  from  his  ordinaiy  course,  and  habitual  walk.  It  was 
the  commendation  of  Enoch,  that  he  walked  with  God  :  and  how 
shall  one  walk  with  God  ?  It  is  by  walking  in  Christ.  And  how 
shall  one  come  to  walk  in  Chris  ?  .  i^  bv  the  means  of  receiv- 
ing him,  under  the  influence  of  heaven  ;  '*  As  ye  have  therefore 
received  Christ  Jesus  the  Lord,  so  walk. ye  in  him," 

V.  The  fifth  thing  was  the  application  of  the  doctrine.  Is  it  so, 
That  it  is  the  great  and  indispensable  duty  of  all  true  believers, 
who  have  received  Christ  Jesus  the  Lord,  to  walk  in  him  as  they 
have  received  him?  then  hence  many  things  might  be  inferrLci, 
and  many  uses  drduced :  I  shall  confine  myself  to  these  four  in  a 
special  manner.  1.  For  information,  to  instruct  us  in  some  precious 
truths.  2.  For  reproof,  to  convict  us  of  some  errors,  both  doctrinal 
and  practical.  3.  For  examination,  to  try  our  faith  and  obedience. 
4.  And  more  especially,  for  exhortation,  to  excite  and  direct  us, 
both  to  receive  Christ  and  walk  in  him. 

(473.i 


474  THE     DUTY     OF     RECEIVTN'G     CHRIST. 

First,  The  first  use  is  for  information.  It  is  so,  that  a  gospel- 
principle,  or  a  gospel-faith,  is  the  foundation  of  a  gospel-practice, 
then  hence  sec. 

The  nature  and  excellency  of  the  gospel ;  it  is  just  that  whereby 
God  makes  an  oft'er  of  Christ  to  us,  and  all  salvation  in  him ;  lor 
the  receiving  of  Christ  here,  hath  a  relation  to  the  offer.  A  re- 
ceiving faith  presupposes  an  offering  hand  :  now,  Christ  is  offered 
to  us  in  the  gospel ;  tliere  is  God's  offering  hand  :  but  where  is  our  re- 
ceivino-  hand  of  faith  ?  Alas  !  whence  is  it,  that  we  cannot  take 
Christ  that  is  offered  to  us  ?  Even  because  our  hand  is  full :  the 
empty  hand  is  a  receiving  hand ;  but  our  hands  are  so  full  of  sin, 
so  full  of  the  world,  so  full  of  self  righteousness,  that  we  have  not 
an  empty  hand,  to  receive  what  is  offered  to  us,  by  the  hand  of  free 
grace,  in  the  gospel :  and  we  have  no  will  to  quit  our  hold  of  that, 
with  which  our  hands  are  full;  and  hence  cannot  take  a  grip  of 
Christ  offered  to  us.  However,  herein  lies  the  excellency  of  the 
gospel,  that  it  is  a  Christ,  a  Jesus,  a  Lord  that  is  offered  to  us 
therein  :  and  the  gospel  is  to  be  pressed  on  this  account,  because, 
as  all  that  reject  it  rejects  Christ ;  so,  all  that  receive  it  truly  doth 
receive  Christ  in  it.  Human  doctrine,  however  true,  brings  no- 
thing, at  best,  but  knowledge  and  speculation  to  us  ;  yea,  the 
Saviour  himself  to  our  hand,  to  be  received :  and,  when  the  offer- 
ing hand  of  the  gospel,  and  the  receiving  hand  of  faith  meets  to- 
gether, then  the  good  work  is  begun. 

Hence  see  the  nature  and  excellency  of  faith ;  it  is  a  receiver  of 
Christ  Jesus  the  Lord,  as  he  is  held  forth  in  the  word  and  sacra 
ment.  It  is  true,  there  is  a  difference  between  the  receiving  of 
Christ  in  the  word,  and  the  receivicg  of  him  in  the  sacrament,  /.  e. 
in  the  Lord's  supper.  More  generally,  in  the  word,  all  sinners 
are  welcome  to  Christ,  as  a  Saviour  and  Lord  ;  and  in  the  sacra- 
ment, all  believers  are  welcome  to  come  to  him  anew.  But  more 
particularly,  in  the  word  ,we  receive  Christ  under  an  offer  and  a 
promise ;  but  in  the  sacrament,  we  receive  him  under  a  pawn,  a 
pledge,  and  a  seal.  However,  herein  lies  the  nature  and  excellency 
of  faith,  that  it  is  a  fiducial  reception  of  Christ  Jesus  the  Lord. 
You  say  you  believe,  man ;  but,  what  is  it  that  you  do  believe  ? 
Is  it  only  tliat  God  offers  Christ  to  your  faith  ?  Why,  surely  there 
is  more  than  a  believing  that  Christ  is  offered  to  you :  what  is  a 
poor  man  the  richer  for  believing  that  one  offers  him  a  shilling? 
What  is  a  condemned  man  the  better  for  believing,  that  a  pardon 
IS  offered  to  him  ?  But,  do  you  receive  the  offer  ? — It  is  true, 
many  ^:omi  not  this  length  to  believe  truly,  that  God  offers  Christ 


/ 

T  n  E      D  IT  T  Y      OF      Pv  E  C  E  I  Y  T  N-  a      C  TT  T!  T  S  T.  475 

to  tlieui  ill  particular;  and  yet,  where  it  is  witliout  anj  more,  it  i^ 
but  tlie  faith  of  the  truth  of  the  offer  :  you  believe  this  to  be 
a  truth ;  and  if  you  believe  no  more,  that  faith  doth  but  serve  to 
your  just  condemnation:  it  is  not  merely  the  truth-acknowledging, 
but  the  Christ-receiving  faith  that  bringeth  salvation,  A  woman 
may  believe  a  man  to  be  rich  and  honourable,  and  real  in  his  suit; 
yet,  that  believed,  doth  not  make  marriage,  but  actual  consent  to 
take  him  for  a  husband  :  Even  so,  a  man  or  woman  may  believe 
Christ  to  be  a  full,  glorious,  and  suitable  Saviour  and  Lord,  and 
real  in  his  suit  and  offer  ;  but  that  believed,  doth  not  make  mar- 
riage and  union  to  Christ,  but  actual  consent  to  take  him  ibr  your 
Saviour,  and  your  Lord. 

Hence  see,  wliat  is  the  glorious  object  of  faith  ;  and,  therein  also 
the  difference  between,  saving  and  justifjdng  faith,  Christ  Jesus 
the  Lord  is  the  object  of  faith ;  and  faith,  as  it  is  saving,  doth  em- 
brace Christ  in  all  his  offices,  and  in  all  these  capacities,  as  Christ, 
Jesus,  the  Lord,  But  now,  there  are  two  special  branches  of  salva- 
tion, namely,  justification  and  sanctification  ;  and  these  being  two 
different  things,  faith  acts  upon  Christ  for  them,  in  a  difterent  man- 
ner. Faith  acts  upon  Christ  for  justification,  as  he  is  a  Jesus  ;  or 
by  receiving  him  as  a  Jesus :  faith  acts  ui)on  Christ  for  sa.nc(iri- 
cation,  as  he  is  a  Lord;  or  by  receiving  him  as  a  Lord,  In  justifi 
cation,  we  receive  him  as  a  Jesus,  to  be  saved  from  the  gudt  of  sin  ; 
in  santification  we  receive  him  as  a  Lord,  to  be  delivereil  from  the 
power  of  sin.  Now,  though  both  these  acts  of  faith  go  together, 
to  make  up  saving  faith  ;  though  they  be  inseparable  from 
one  another,  in  the  same  faith ;  yet  they  differ,  as  the  e^^e  and  ear 
in  the  same  head  :  for,  as  we  do  not  see  with  the  ear,  nor  hear  with 
the  eye;  so,  neither  are  we  justified  by  that  act  of  faith,  that  re- 
Cc-ives  Christ,  as  a  Lord,  for  sanctification  ;  but  by  that  act  of  faith 
that  receives  him,  as  a  Jesus,  for  justification:  we  are  not  justified 
by  that  act  of  faith  that  receives  Christ,  as  a  King;  but  by  the  act 
of  faith  that  receives  Christ,  as  a  i:^riest.  However,  when,  we 
speak  of  salvation  in  general,  which  respects  both  justification, 
sanctification,  and  all ;  the  object  of  it  is  a  whole  Christ,  both  as  a 
Jesus  and  a  Lord ;  to  be  redeemed  by  him  as  a  Jesus,  and  governed 
by  him  as  a  Lord,  It  is  not  true  faith  that  blows  hot  and  cold  out 
of  the  same  mouth  ;  that  cries,  Hosanna  to  the  Son  of  David ; 
and  yet  says.  We  we  will  not  have  this  man  to  reign  over  us. 

Hence  see  what  is  the  root  of  right  religion,  and  where  it  begins; 
and  what  is  the  root  of  true  obedience,  and  the  principle  of  it :  It 
is  routed  in  union  to  Christ  b}^  the  faith  of  God's  operation.;  for. 


476  THE     DUTY     OF     RECEIVTXG     CHRIST 

there  is  no  walking  in  him,  till  once  tliere  be  a  receiving  of  Wro. 
Men  may  have  a  moral  walk,  a  fair  outward  life,  a  good  compli- 
cation of  many  excellent  beautiful  virtues,  and  the  matter  and 
metal  of  them  may  be  very  good ;  but,  like  coin  that  does  not  pass, 
they  want  the  king's  superscription  upon  them  ;  having  nothing  of 
Christ  in  them.  Yea,  these  moral  virtues  that  some  boast  of  are, 
many  times,  the  greatest  obstructions  against  Christ,  that  can  be ; 
while  the  man  is  puffed  up  with  his  self  fitness,  and  self-righteous- 
ness. A  bottle  stopped  with  gold  receives  not  so  much,  as  an 
empty  shell  will  do  :  even  so,  some  may  be  filled  and  stopped  with 
golden  virtues ;  and  hence  they  receive  not  so  much  as  an  empty 
soul,  destitute  of  all  these,  will  do.  But  here  perhaps  you  will 
say,  Is  there  any  need  that  a  change  be  wrought  upon  a  virtuous 
man,  one  that  has  lived  a  virtuous  life  all  his  days  ?  Yea,  surely 
there  is ;  for,  there  is  as  great  a  difference  between  a  life  of  moral 
virtue,  and  a  life  of  true  grace,  as  there  is  between  the  light  of  the 
stars,  and  the  light  of  the  day :  and,  when  grace  changes  such  a 
man,  it  is  a  change  from  star-light  to  day-light :  let  him  have 
never  so  many  virtues,  all  these  stars  will  not  make  a  day.  It  is 
true,  religion  is  under  a  great  eclipse  in  our  day :  and,  as  a  bright 
star  will  shine  and  make  a  figure  in  the  eclipse  of  the  sun ;  so  will 
moral  honesty,  when  true  Christianity  is  under  such  an  eclipse ; 
but  yet,  let  me  tell  you  that  this  is  not  a  gospel  state :  The 
true  invisible  church  is  a  woman  clothed  with  the  sun,  the  Sun  of 
righteousness.  There  must  be  an  implanting  into  Christ,  a 
receiving  of  him,  before  there  can  be  any  true  gospel- walk. 
Religion  must  begin  at  receiving ;  and  the  walking  that  goes 
before  receiving,  is  but  morality  at  best ;  and  whatever  use 
it  may  be  of  to  others,  it  is  not  what  will  be  for  your  com- 
fort or  salvation. 

Hence  see,  that  the  doctrine  of  the  gospel  doth  not  give 
any  room  for  licentious  walking.  They  reproach  the  gospel, 
who  slander  it  as  a  doctrine  of  carnal  liberty  and  licentious- 
ness:  for,  it  calls  to  receive  Christ,  and  then  to  walk  in  him. 
Gospel-liberty,  is  not  a  liberty  to  sin,  but  a  liberty  and 
freedom  from  sin.  True  believers  are  practical  Christians :  as 
by  the  same  hand  we  receive  a  thing,  we  also  work ;  so  faith 
is  the  receiving  hand,  that  receives  Christ  in  the  promise; 
and  it  is  a  working  hand,  that  works  by  love  in  the  com- 
mandment :  and  love  makes  his  commandments  not  grievous. 
Why?  because  faith's  receiving  Christ  and  the  promise,  is  first: 
for,  in   the   law    the   obedience   to   the   command   is   first,    and 


THE     DUTY     OF     RECEIVING     CHRIST.  477 

this  engages  the  promise ;  Do  this,  and  live :  but,  in  the  gos- 
pel, Christ  and  the  promise  is  first  received,  and  this  brings 
in  gospel-obedience  to  the  law,  and  that  in  all  duties,  both 
of  humility  towards  God ;  and  righteousness,  towards  man.  In 
humility  towards  God;  or,  walking  humbly  with  him.  What 
a  scandal  is  it,  to  hear  it  said,  There  goes  a  proud  professor; 
there  goes  a  drunken  professor  of  religion,  or  the  like?  But 
a  humble  walk  before  God,  adorns  religion;  and  self-denial 
is  the  glory  of  all  our  duties.  The  doctrine  of  the  gospel 
is    a   doctrine    according   to   godliness ;    it   gives   no    toleration 

to    sin,    or    impiety   toward    God. In   righteousness   towards 

man,  doth  this  gospel-obedience  also  vent  itself:  duties  of  re- 
ligion, without  righteousness  towards  man,  are  hateful  to  God; 
I  hate  your  sacrifices,  saith  the  Lord ;  they  are  full  of  blood. 
True  religion  is  practical ;  It  doth  not  lie  in  profession,  but  gos- 
pel-practice;  not  in  talking  of  Christ,  but  walking  in  Christ. 
Many,  as  I  said  before,  are  like  the  lark  that  sings  with  the 
highest,  but  builds  with  the  lowest ;  they  sing  with  the  highest, 
as  high  as  angels,  in  their  profession,  but  they  build  with  the 
lowest,  as  long  as  devils  in  their  practice :  in  their  profes- 
sion they  sing  and  mount  towards  heaven;  but  in  their  prac- 
tice they  build  upon  the  earth,  and  their  affections  are  low, 
earthly,  and  sensual :  they  build  their  nest  in  the  earth. — Gos- 
pel liberty  doth  not  lie  in  some  faint  resolutions ;  but  real 
performances,  through  the  grace  of  Christ.  Many,  under  con- 
victions, will  flee  to  their  good  purposes  and  resolutions ;  like 
a  mariner  in  a  storm  at  sea,  who,  for  the  time,  will  do  any 
thing ;  but  when  the  danger  is  blown  over,  he  is  just  where 
he  was.  A  man  that  hath  the  falling  sickness,  in  his  lucid 
intervals  may  resolve  to  fall  no  more ;  but  it  is  to  little  pur- 
pose, without  some  application  to  the  disease,  that  lies  within: 
so  it  is  with  resolutions,  upon  convictions  of  conscience,  with- 
out application  to  Christ,  for  mortifying  grace,  to  subdue  their 
corruptions ;  and  purifying  grace,  to  wash  away  their  pollu- 
tions.— Gospel-liberty  doth  not  lie  in  legal  conviction ;  for, 
without  union  to  Christ,  by  faith,  there  is  no  true  sanctity, 
or  gospel-walking,  whatever  way  a  man  may  be  bruised,  in 
the  mortar  of  legal  conviction  and  humiliation,  and  broken 
with  the  hammer  of  the  law.  Cut  a  bee  in  pieces,  yet  she 
puts  forth  her  stiiig;  so  here,  still  the  sting  of  enmity  re- 
mains. Let  iron  be  broken  into  pieces,  yet  still  it  remains 
hard;   so,   a  heart   may   be   broken   in   pieces,    and   yet   remain 


178  THE     DUTY     OF      R  E  C  E  I  V  r  X  G     CHRIST. 

hard  and  uuliumbled.  But  true  humility  is,  when  the  soul 
is  melted,  so  as  to  run  into  this  gospel-mould ;  so  as  to  re- 
ceive   Christ,  and  walk    in    him. 

Hence   see,  that    true    religion   is    a   qualified    motion ;    for    it. 
is   a   WALK.      It    is   a   progressive    motion,    a   moving   forward ; 
a  pressing  towards  the  mark ;  a  going  from  strength   to  strengtii ; 
from    glory   to    glory;    from    faith   to   faith:     We    are   like    the 
boat    in   the  stream,  if  it  goes   not  forward   by  the   oar,  it  will 
go   backward   with    the   tide ;    it    cannot   stand    still.     Many,    as 
I    noticed   before,    are   like   a  wheel,    they    go    round,    yet    still 
keep   the   same   place;    they  go   the   external   round   of  duties, 
but    have    no    union   to    Christ,   make    no   progress    in    the   way 
of  holiness.      But    this    walk    is    progressive ;    the    man    grows 
in   grace,  and    in  the  knowledge  of  Christ. — It  is    a    permanent 
motion :    it  is    a    motion,  and  yet    a    stedfastness,  as    I    said    be- 
fore;   for,  the   man    stands  fast  in   the  faith,  and  yet  walks  fast 
in   obedience :    he  walks   in   Christ,    rooted   and   established    in 
him,  as   ye   have   been   taught.     The   apostle   guards  the  Gala- 
tiaus    from   declining   from    the    simplicity   of   the    gospel,   upon 
this   argument.  Gal.  i.  8.     There   is  not  another  Jesus,  than  he 
whom  we   have  preached;    there  is  not   another  Spirit,  than  he 
whom  ye  have  received ;   there  is  not  another  gospel,  than  that 
which  we  have   published :  if  there  were  another,  then  ye  might 
receive    it ;    but   because   there    is   not   another,    therefore    keep 
by  tills   Jesus.     There    is    but    one   Christ,  and  truth  cannot  be 
but    one;    if    there    were    more    truths   than    one,   or   more   gos 
pels   than   one,  the   apostle   could   not    have   said   there,  If  we,  • 
or    an    angel    from    heaven,   preach   another    gospel,   let    him    be 
accursed.     Whatever   manifold   articles   of    truth   there   be,    yet 
truth   itself  is  but   one ;   and  Christ   the   centre  of  truth  is  but 
one :    if  there  were   any   more   truths    or    gospels   but  one,  why 
would   the  apostle  curse  the   angels,  that   shall  preach  another? 
for   that  which   they   preach    may  be   truth   too :    no,    says    he, 
speaking   of  justification    by  Christ,   and    not   by  the  works   of 
the   law.    If    any   man,   or    angel    from    heaven,   preach   another 
doctrine,   let    him   be   accursed :    this   doctrine   we    are   to   hold 
fast.     It   is    a  permanent  walk. — And    again,  it   is   a   perpetual 
motion ;    a   persevering   thing ;    a    constant    motion :    to  walk    is 
not    to   make    a   step   or   two,   but    it   imports    constancy ;     The 
righteous   holdeth    on   his    way.     It    is   true,  his  sin   may  make 
him    go    halting;    and    this    is  what    makes    a   saint    continually 
jealous,  that    he    knows    nothing  of  walking  in  Christ;  because 


THE     DUTY     OF     R  E  C  E  I  Y  1  X  G     CUEIST.  479 

he  tbiijks  it  is  not  a  constant  motion  tliat  he  makes ;  but  is 
many  times  and  ways  interrupted.  But  I  would  say,  for  the 
encouragement  of  the  weak  believer,  -than  sin  may  be  felt,  and 
yet  the  walk  in  Christ  may  be  constant ;  a  man  may  be  lame, 
and  halt  in  his  walking,  and  yet  go  on :  Jacob  wrestled  with 
God,  and  yet  went  away  halting ;  Paul  had  a  thorn  in  the 
flesh,  that  made  him  halt ;  however,  he  saw  the  use  of  that 
thorn,  like  a  corrosive  to  eat  away  the  proud  flesh  growing: 
Lest  I  should  be  exalted  above  measure,  there  was  given  me 
a  thoru  in  the  flesh.  "Hence,"  says  one  of  the  fathers,  "Proud 
hearts  have  need  of  sins,  as  proud  sores  of  eating  plasters:" 
in  this  case  it  is  better  to  feel  a  corruption,  than  to  be  quit 
of  it.  A  child  of  God  will  sometimes  see  his  grace,  by  look- 
ing to  his  sin:  To  apply  to  this  a  simile  that  I  used  for 
representing  another  thing;  A  man  may  look  for  the  sun's 
rising  in  the  east,  but  he  that  looks  for  it  toward  the  west, 
on  the  top  of  a  high  tower  or  steeple,  may  see  it  first :  Even 
so,  a  man  may  see  and  know  his  grace  sooner  many  times, 
hj  looking  to  his  sins,  than  to  his  graces,  though  they  be 
contrary  one  to  another :  grace  is  more  apt  to  see  sin  than 
to  see  itself;  for,  the  eye  that  sees  other  things,  doth  not  see 
itself:  so,  grace  may  not  see  itself,  but  it  sees  sin  and  cor- 
ruption ;    and   thus   humbles,  and    so   carries    the   man   forward. 

Finally,  it   is   a  regular  motion;    it   is   a  walking  by  rule; 

a   walking   in   Christ,  according   as  we   have   received   him:    of 
which   I   spoke   at   large,  on   the   doctrinal    part. 

Hence  see  what  is  the  way  to  heaven  :  Christ  is  the  way,  and 
holiness  is  the  walk  in  it;  and  so,  holiness  is  as  necessary  to 
heaven,  as  a  man's  walking  in  a  way,  is  necessary  to  come  to  his 
journey's  end:  hence.  Without  holiness  no  man  shall  see  God; 
for,  it  is  just  a  walking  in  the  way  to  heaven:  and  the  excellency 
of  holiness  lies  in  this,  that  it  is  a  walking  in  Christ  by  faith. 
Christ  is  the  only  way  :  he  thai  thinks  to  reach  to  heaven  out  of 
this  way,  shall  wander  like  a  blind  man,  and  never  come  there. 
The  text  shews,  how  faith  and  manners  all  centre  in  Christ.  In 
our  RECEIVING  Christ,  is  the  act  of  faith;  in  our  walking  in  him, 
is  the  life  of  faith  :  He  is  the  all  of  our  faith  and  obedience.  la 
our  receiving,  he  is  tlie  object  to  be  received  ;  in  our  walking,  he 
is  the  way  we  are  to  walk  in.  Many  pretend  to  be  Christians; 
but,  being  strangers  !■■  Christ,  they  are  monsters:  for,  to  be  a 
Christian,  without  Christ,  is  like  a  body  without  a  head. 

Hence  see,  that  true  faith  is  never  alone,  but  still  joined  with 


480  THE     DUTY     OF     RECEIVING     CHRIST. 

gospel-obedience  :  as  ye  have  received,  so  walk.  He  that  would 
disjoin  faith  from  obedience,  endeavours  to  walk  with  one  foot, 
which  is  impossible.  Faith  and  works,  faith  and  holiness,  are  the 
two  feet  by  which  a  man  doth  walk  in  Christ :  and  when  the 
Spirit  of  Christ  doth  promote  the  one,  he  doth  promote  the  other 
also.  If  a  man  should  essay  to  go  upon  one  foot,  he  could  not 
walk,  but  only  hop,  which  would  be  impossible  for  him  to  con- 
tinue long  in  :  neither  can  obedience  be  without  faith,  nor  faith 
without  obedience;  but  according  to  the  measure  of  the  faith,  such 
will  be  the  measure  of  the  gospel-walk.  As  the  fuller  a  vessel  is, 
the  faster  will  it  run  over  at  the  top  ;  so,  the  fuller  views  a  man 
gets  of  Christ,  by  faith,  the  faster  will  he  run  in  the  way  of  evan- 
gelical obedience.  When  Jacob  had  seen  the  sweet  vision  in 
Bethel,  he  lift  up  his  feet.  Gen.  xxix.  1 ;  it  put  mettle  into  him  • 
So  here,  when  the  poor  soul  hath  once  received  Christ,  and  got 
the  faith  of  his  own  operation,  he  is  made  cheerfully  to  run  the 
way  of  his  commandments.     Therefore, 

Heuce  see,  that  the  believer  hath  always  much  to  do  with 
Christ ;  having  received  Christ,  he  is  still  to  make  use  of  him,  by 
walking  in  him  :  habitual  grace  will  not  do  his  business,  without 
actual  grace.  The  believer  is  like  the  ship ;  it  is  not  enough  that 
he  hath  the  sails  of  grace  implanted,  but  he  must  have  the  wind 
of  the  Spirit  filling  his  sails,  otherwise  he  cannot  make  way 
towards  the  heavenly  port.  The  believer  is  like  a  branch,  that 
hath  nothing  of  his  own,  but  what  it  receives  from  the  root, 
even  as  itself  doth  so  spring  from  the  root :  he  is  like  the  moon 
which,  as  appeareth  from  the  eclipse,  hath  no  light  of  itself, 
but  increaseth,  and  cometh  to  full,  as  it  receiveth  from  the  sun 
Let  none  think,  that  believers  have  no  further  use  for  Christ, 
after  their  first  believing  and  receiving  of  him ;  nay,  as  Christ  is 
the  author,  so  he  is  the  finisher  of  faith  :  Therefore,  as  ye  have 
received  him,  so  walk  ye  in  him. 

Hence  we  may  see,  what  is  the  best  fortification  against  all  un- 
godliness, and  antidote  against  apostasy.  This  inference  I  deduce 
from  the  text,  compared  with  the  whole  context;  for  it  comes  in 
with  an  antidote  against  defection  :  for  the  apostle  tells,  there  were 
some  that  went  about,  to  burden  them  with  vain  philosophy, 
human  propositions,  and  superstitious  ceremonies,  verses  8,  16,  17, 
18,  20,  23.  You  see  then,  I  would  not  go  off  Prom  the  scope  of 
my  text,  to  speak  upon  this  subject ;  for,  how  doth  the  apostle 
fortify  them  against  these  evils  ?  It  is  even  by  this  ;  As  ye  have 
received  Christ,  so  walk  ye  in  him  :  So  that  receiving  him,  and 


THE     DUTY     OF     RECEIVING     CUEIST,  481 

walking  in  him,  is  the  only  way  to  be  kept  from  defection.  liet  a 
man  receive  Christ,  and  he  will  reject  these  things ;  let  a  man  wallc 
in  Christ,  and  he  will  go  out  of  the  wa,y  of  these  dangerous  rocks ; 
if  a  man  receive  Christ,  and  walk  in  him,  he  will  abandon  and 
slight  all  the  trash  of  hell  and  Rome.  He  that  hath  enough  ado 
to  get  food  for  his  family,  he  will  not  bestir  himself,  to  take  in 
chaff  and  trash  ;  but,  if  a  baker  come  with  an  armfuU  of  bread,  he 
will  take  in  somewhat  from  him :  so  it  is  here,  they  that  see  a  need 
of  Christ,  and  receiving  of  him  into  their  house,  their  heart,  as  the 
bread  of  life,  they  will  not  be  careful  to  take  in  empty  chaff,  and 
snperstitious  trash.  They  that  take  in  Christ,  the  body,  the  sub- 
stance, will  not  regard  the  shadow  and  ceremony,  verse  17.  And 
why  are  ye  subject  to  ordinances,  or  burdened  therewith  ?  saith 
the  apostle,  verse  20.  Men  will  not  willingly  suffer  under  impo- 
sitions in  their  free- holds  in  the  world;  and  far  less  should  they 
suffer  the  world  to  impose  burdens  upon  their  souls  ;  such  as  the 
burdensome  worship  of  antichristian,  prelatic,  abjured  ceremonies. 
*  *  *  Now  I  would  tell  you  the  antidote  against  it ;  and  it  is  just 
in  my  text.  To  receive  Christ,  and  to  walk  in  him.  As  Christ  and 
Antichrist  are  opposites ;  so,  if  you  receive  Christ,  you  cannot  but 
reject  the  trash  of  Antichrist.  To  walk  in  Christ,  and  to  walk  in 
the  road  of  superstition,  is  irreconcilable  :  let  Christ  in,  and  Anti- 
christ will  go  out ;  let  faith  take  place,  and  superstitious  fancies 
will  vanish. 

In  a  word,  0  see  that  faith  be  a  Christ-accepting  faith,  so 
as  to  receive  him ;  and  a  Christ  improving  faith,  so  as  to  walk 
in  him:  If  your  faith  be  not  of  this  kind,  it  is  not  a  saving, 
but  a  damning  faith.  Many  have  a  faith  that  keeps  them  from 
faith;  a  believing  that  holds  them  fast  in  unbelief.  All  the  terrors 
of  the  law  draws  no  blood,  all  the  invitations  of  the  gospel  moves 
you  not ;  why  ?  because  you  lie  under  the  canopy  and  shelter  of 
this  faith  and  believing,  which  defeats  the  operation  both  of  law 
and  gospel,  till  Grod  open  your  eyes  to  see  through  it.  0  seek. 
that  the  Lord  may  bring  you  to  a  faith,  that  receives  Christ  indeed, 
and  so  walks  in  him  !  The  life  of  believers,  after  conversion,  is  an 
active  life :  none  of  them  can  say.  Now  I  have  no  more  to  do, 
having  received  Christ;  I  may  walk  at  random,  and  live  as  I  list; 
no,  by  no  means  :  after  Israel  were  come  through  the  Red  Sea. 
they  had  a  wilderness  to  walk  through  ;  and  so  it  is  with  every 
believer,  while  here  in  this  world  :  but  though  he  hath  a  journey 
to  go,  yet  he  hath  the  greatest  encouragement  to  walk  forward  ; 
for  he  is  in  Christ,  in  whom  he  hath  all  fullness;  and  therefore  let 
Vol.  II.— 31 


482  THE     DUTY     OV     KECEIVMXG     CHEIST. 

duties  be  never  so  difficult,  and  his  emptiness  and  insufficiency  for 
thena  never  so  great,  yet  no  ground  of  discouragement,  while  be  is 
in  Christ,  and  complete  in  h  m;  and  called  to  walk  in  him  in  the 
whole  course  of  his  progress;  yea,  to  walk  in  him  as  he  hath  re- 
ceived him.  And  if  believers  were  walking  in  Christ,  so  as  to 
keep  up  the  same  frame  of  heart  in  their  walk,  that  h^  had  in 
their  closing  with  Christ,  it  would  be  the  sweetest  and  pleasantest 
life  imaginable  :  0  what  a  holy,  humble,  sensible  frame  of  spirit, 
took  place  when  you  were  receiving  Christ !  how  precious!  how 
sweet!  how  lovely  was  Christ  every  way  to  you  then!  What 
strong  desires  after  him,  and  ardent  love  to  him,  and  joyful  delight 
in  him,  took  place,  in  the  day  when  you  joined  hands  with  him  ! 
And  now,  what  a  sweet  life  would  you  have,  if  this  frame  of 
soul  was  maintained,  through'  grace,  in  your  walk  and  conversa- 
tion? Why,  this  is  what  you  are  here  called  to ;  "As  ye  have 
therefore  received  Christ  Jesus  tlie  Lord,  so  walk  ye  in  him." 

Secondly/,  The  second  use  is  for  reproof  and  refutation  of  errors, 
Doth  doctrinal  and.  practical.  I  begin  with  the  former  of  these, 
namely, 

1st,  Doctrinal  errors  which  this  doctrine  doth  refute  and  re- 
prove.    And, 

It  refutes  the  errors  of  these,  that  take  fiducial  application  out 
of  the  nature  of  justifying  fiiith,  while  onr  text  makes  faith  to  be 
a  receiving  of  Clirist  Jesus  the  Lord.  It  is  not  only  an  assenting 
to  the  truth  of  the  gospel,  but  a  "  receiving  and  resting  upon 
Christ,  and  his  righteousness,  therein  held  forth,  for  pardon  of  sin, 
and  for  accepting  and  accounting  of  a  man's  own  person  righteous, 
in  the  sight  of  God  for  salvation,"  as  our  Larger  Catechism  de 
scribes  justifying  faith;  and  these  divines  confirm  their  description, 
from  Acts  xv.  11,  "  We  believe  that  through  the  grace  of  the  Lord 
Jesus  Christ,  we  shall  be  saved."  So  that,  a  man's  believing  that 
he  shall  be  saved,  tlirough  the  grace  of  Christ,  and  receiving  and 
resting  on  him,  for  this  end,  is  made  the  very  essence  of  justifying 
faith,  by  the  purest  standards  of  this  church,  in  a  conformity  to 
the  word  of  God :  so  much  assurance  and  appropriating  persuasion 
belongs  to  the  nature  of  faith,  according  to  the  doctrine  of  all  our 
Reformers,  that  take  away  unbelief  from  faith,  and  not  a  single 
doubt  will  remain  behind.  Whatever  doubts  may  be  in  the  be- 
liever, there  is  no  doubt  in  his  faith  :  it  is  his  unbelief  that  creates 
his  doubts,  and  not  his  faith.  The  general  doubtsome  faith  of  the 
Papists,  is  not  faith,  but  unbelief:  and  therefore  no  wonder  that 
our  forefathers  abjured  it,  in  our  National  Covenant.      It  is  not  a 


THE     DUTY     OF      H  E  C  E  I  V  T  X  G     C  H  F{  I  S  T  .  483 

\vomau's  believing  a  mau  to  be  ricli  and  honourable,  but  her  actual 
consent  to  take  him  for  her  husband,  that  makes  marriage;  so,  it 
is  not  people's  believing  Christ  to  be  a  great  and  glorious  Saviour, 
but  actual  reception  of  him  for  theirs,  that  makes  a  spiritual  mar- 
riage and  union  to  Christ :  the  receiving  of  Christ  hath  as  close 
and  particular  an  appropriation  of  him  to  ourselves  in  it,  as  a 
man's  receiving  of  the  meat  and  drink,  whereby  his  body  is  nour- 
ished ;  and  therefore  it  is  called  an  eating  and  drinking  of  the  flesh 
and  blood  of  the  Son  of  God ;  John  vi.  53, — 57,  "  Except  ye  eat 
the  flesh  of  the  Son  of  man,  and  drink  his  blood,  ye  have  no  life 
in  you.  Whoso  eateth  my  flesh,  and  drinketh  my  blood,  hath 
eternal  life  ;  and  I  will  raise  him  up  at  the  last  day,"  etc.  What 
is  more  ours  than  the  meat  we  eat  ?  Yet  know,  the  best  meat  and 
drink  doth  no  good,  except  you  make  it  your  own. 

This  doctrine  refutes  the  error  of  these,  who  confound  the  cove- 
nant of  works  and  the  covenant  of  grace  ;  the  law  and  the  gospel ; 
justification  and  sanctification.  The  gospel-order  of  things  de- 
scribed in  our  text,  while  it  makes  justifying  faith,  in  receiving 
Christ,  to  go  before  sanctification,  or  walking  in  him,  doth  refute 
the  legal  mixture  that  many  make  in  our  day,  while  they  put 
DOING  in  the  same  room  it  had  in  the  covenant  of  works  ;  for  the 
legal  order  was.  Do,  and  live ;  first  the  duty,  and  then  the  promise ; 
and  so,  the  promise  was  made  to  doing  and  walking  uprightly :  but 
the  gospel-order  is,  first  the  promise,  and  then  duty ;  first  Christ 
is  received,  and  the  promise  of  life  in  him,  and  then  the  duty  of 
walking  in  him  follows  ;  the  soul  being  sweetly  encouraged,  by  the 
promise,  to  the  duty.  The  inverting  of  this  order  is  legal  doctrine 
with  a  witness.  For  men  to  make  a  promise  of  life  to  any  duty  or 
work  of  ours,  though  wrought  by  grace,  is  to  turn  the  gospel-cove 
nant  to  a  covenant  of  works  ;  where  the  promise  of  life  was  made 
to  a  man,  upon  his  doing,  by  the  grace  and  strength  he  had  received 
from  God  in  his  first  creation :  It  is  a  new  mould  of  a  covenant  of 
works,  to  make  the  promise  of  life  to  our  duty  and  work,  wrought 
by  the  grace  of  God,  in  the  new  creation  :  nay,  the  promise  is  not 
made  to  our  working  now,  but  to  Christ,  and  m  him  to  us  ;  and 
this  promise  of  life  being  made,  and  apprehended  and  received  in 
Christ,  then,  and  not  till  then,  can  a  man  evangelically  work  and 
walk  in  Christ,  as  he  hath  received  him. 

With  the  same  breath,  it  refutes  the  inverting  of  the  gospel-order 
of  justification  and  sanctification;  for,  whereas  our  text  makes 
justification  by  faith,  in  receiving  Christ,  to  go  before  sanctifica- 
tion, or  walking  in  him.     Some  now-a-days  will  tell  us  of  gospel- 


484  THE     DUTY     OF     RECEIVIXG     CHEIST. 

repentance,  wTiicTi  is  a  special  part  of  sanctification,  going  before 
faith  and  justification  ;  yea,  necessary  in  order  to  it.  Tlie  repeat- 
ing of  our  text  is  refutation  enough  to  such  doctrine :  For,  it 
plainly  informs  us,  that  justifying  faith,  receiving  Christ  Jesus,  is 
requisite  first,  in  order  to  sanctification,  or  walking  in  him ;  and 
so  to  actual  holiness  :  for,  habitual  grace  is  infused  by  the  Spirit, 
in  regeneration,  at  the  same  time  that  the  Spirit  enables  the  soul  to 
receive  Christ ;  but  actual  holiness  cannot  take  place,  till  after  this 
reception ;  and  to  this  agrees  the  ancient  saying  of  some  of  the  fathers, 
Fides  fceta  justificat  ante  part  uin  ;  i.  e.  "Faith,  however  fruitful  and 
big  with  child  of  good  works,  yet  it  justifieth  before  it  bring  forth 
any,"  All  the  promises  are  Yea  and  Amen  in  Christ,  and  made  to 
him.  It  is  true,  godliness  is  said  to  have  the  promises  of  this  life 
and  that  which  is  to  come,  1  Tim.  iv.  8  ;  but  it  is  not  to  godliness 
of  itself,  but  godliness  in  Christ.  All  that  live  godly,  do  it  in 
Christ,  2  Tim.  iii.  12  :  no  godly  walking  but  in  Christ ;  and  there- 
fore no  promise  to  a  godly  walk,  but  m  Christ.  To  make  a  pro- 
mise belong  to  our  doing  them,  or  to  make  our  works  have  a  fede- 
ral causality,  or  conditionality,  in  obtaining  life,  is  erroneous  legal 
doctrine. 

This  doctrine  refutes  the  error  of  those,  who  bring  the  be- 
liever under  an  obligation  to  obey  the  law,  as  in  the  hand 
of  God  Creator,  out  of  Christ:  Whereas,  here  he  is  laid  un- 
der obligation  only  to  walk  in  Christ;  that  is,  to  obey  the 
law  in  Christ :  not  to  have  any  thing  to  do  with  an  abso- 
lute God,  but  a  God  in  Christ;  As  ye  have  received  Christ, 
so  walk  ye  in  him.  The  believer  hath  nothing  to  do  with 
a  God  out  of  Christ;  the  authority  and  majesty  of  God  is 
in  Christ,  in  whom  all  the  fullness  of  the  Godhead  dwells. 
And  by  the  authority  of  God  the  Father,  we  are  obliged  to 
take  the  law,  only  out  of  the  hand  of  Christ,  who,  in  regard 
of  essence,  is  one  with  the  Father,  and  who,  as  Mediator,  God- 
man,  is  not  divested  of  his  essential  glory:  This  is  my  be- 
loved Son,  in  whom  I  am  well  pleased,  hear  ye  him:  jMy 
name  is  in  him,  saith  the  Father ;  my  authority,  supremacy, 
sovereignty,  and  all ;  and  we  dishonour  our  Father,  if  we  put 
not  this  honour  upon  the  Son,  to  receive  the  law  from  his 
mouth.  It  is  so  far  from  derogating  from  the  honour  of  the 
Father,  that  we  cannot  honour  him  any  other  way,  than  in 
Christ:  for  there  is  no  coming  to  the  Father  but  by  him; 
a' id  no  right  walking  but  in  him. 

This    doctrine    refutes    the   error  of  those,  who   would   bring 


THE     DUTY     OF     DECEIVING     CHRIST.  485 

the  BKLIEVER,  in  any  respect,  under  the  yoke  of  the  law,  as 
a  covenant  of  works;  while,  "being  in  Christ,  he  is  wholly 
and  altogether  delivered  from  it;  so  as  his  person  is  not  un- 
der it,  either  as  to  its  commanding  or  condemning  power,  so 
as  it  can  neither  justify  nor  condemn  him,  as  our  Confession 
and  Standards  assert.  It  can  neither  justify  him  for  his  obe- 
dience, nor  condemn  him  for  his  disobedience :  Why  ?  he  is 
justified  by  faith,  in  receiving  Christ,  before  ever  he  can  obey 
by  walking  in  him;  and  so  cannot  be  justified  by  his  obe- 
dience to  the  law:  and  being  justified,  his  justification  is  per- 
fect in  Christ,  and  his  perfect  righteousness :  he  is  freed  from 
condemnation,  and  no  more  liable  to  it  for  his  disobedience, 
whatever  contrary  apprehensions  he  may  have,  than  those  thai 
are  already  in  heaven  are  liable  to  condemnation,  It  is  true, 
he  is  liable  to  fatherly  wrath  and  chastisement,  while  here, 
but  being  in  Christ,  his  glorious  Head,  and  a  part  of  Christ 
mystical,  he  is  no  more  liable  to  condemnation,  so  long  as 
he  remains  united  to  Christ,  which  is  to  eternity.  When  a 
man  receives  Christ,  he  rejects  the  law  as  a  covenant ;  when 
he  is  married  to  Christ,  he  is  divorced  from  the  law,  Rom. 
vii.  4.  "Ye  also  are  become  dead  to  the  law  by  the  body  of 
Christ;  that  ye  should  be  married  to  another,  even  to  him 
who  is  raised  from  the  dead,  that  we  should,  bring  forth  fruit 
unto  God."  Where  also  you  see  the  believer's  freedom  from 
the  lav/  as  a  covenant,  strengthens  his  obligation  to  it  as  a 
rule;  for,  Christ  is  the  end  of  the  law  for  righteousness,  to 
every  one  that  believeth.  His  righteousness  of  merit,  for  justi- 
fication, is  the  end  of  the  law  as  a  covenant ;  his  righteous- 
ness of  Spirit,  for  sanctifi cation,  is  the  end  of  the  law  as  a 
rule :  and  both  these  are  reached  by  receiving  Christ,  and 
walking  in   him. 

This  doctrine  refutes  the  error  of  those,  who  make  the  be- 
liever's obedince  to  be  influenced,  by  the  legal  hopes  of  heaven, 
or  slavish  fears  of  hell.  Why,  to  receive  Christ  as  a  Jesus, 
is  to  receive  him  as  a  Saviour,  to  save  from  hell,  so  as  to 
bring  the  man  to  heaven ;  and  to  walk  in  him  as  we  re- 
ceive him,  is  to  walk  in  him  as  a  Saviour,  and  so  to  im- 
prove him  for  that  salvation ;  both  negatively,  in  delivering 
from  hell,  and  all  things  that  lead  to  it ;  and  positively,  in 
bringing  him  to  heaven,  and  to  all  the  means  that  lead  to 
it :  and  therefore,  as  far  as  we  do  not  improve  him,  for  both 
these   ends,  we  do   not  walk  in  him   by  faith,  but  depart  from 


436  THE     DUTY     OF     RECEIVING     CHRIST. 

him   by    unbelief.     To    walk    in    Christ,    as    we    have    received 
him,    is    to   obey    hiin    as    a    Saviour ;    and    to   obey    him   as    a 
Saviour,  that   hath    purchased  heaven  for    us,  and  satisfied  vin- 
dictive justice    in    our    room :    and    yet   to   obey   from    a   legal 
hope  of  heaven,  as  if  our  obedience  was  to   obtain  it ;   or  from 
a   slavish  fear  of  hell,  as    if  our    obedience  could  procure  free- 
dom  from    it :    I    say,    to   walk   in   him,    and    obey    him   as    a 
Saviour,    and   yet   to    be   influenced    by    such    a   legal   hope   or 
slavish   fear,  is   inconsistent ;    for  the  one  is  the  believer's  duty, 
the   other   his    sin :    th-e   believer    may  be   guilty  of    it   through 
his    unbelief,  but   it  can  never  be  his  duty.     To  have  the  faith 
of  hell,  is    the   believer's   duty ;  but  to   be   moved   by  the   fear 
of  hell,  is   his    sin,    and    makes   his    obedience   so  far    slavish 
and  servile,  not   filial :  to   fear  hell  is   to   fear  vindictive  wrath, 
or    the   wrath    of    a   terrible   Judge,  which    is    opposite   to   the 
holy    fear    of    him   as    a   loving    Father,    which   is    always    his 
duty.     And   surely,    to   walk    in    Christ,    and    yet   to  fear   the 
wrath    of    God   out    of    Christ,   are    contrary ;    for,  to   fear    God 
in    Christ,  is    to   fear  him   as   a    God  reconciled   in    Christ,  and 
not   as    a   judge   dealing   with    us,    according    to   the    tenor  of 
the  covenant  of  works,  which  is  in  vindictive  wrath.     There  may 
be  the  fear  of  hell,  where  there  is  not  a  spark  of  grace,  or  true 
faith;    as  we   see   in   devils   and   reprobates;   their   fear   of   the 
punishment    of  sin    may  take   place,   while   their  willingness    to 
sin   lives :    and   so,   this   fear   no    more   changes   the   inclinatiom 
of  their  wills,  than    the  whip  or  chain  doth  the    nature  of  the 
fox   or  wolf.     It   is  holy  fear  that  works    a   godly  sorrow,  and 
it   is   this    godly    sorrow    that    brings   forth   these   seven   fruits 
you   read   of,  2  Cor.  vii.  11.     And   thus   godly  sorrow,  which  is 
the   happy    mother    of  so   many    good   children,  is   caused,   like 
Peter's  weeping,  by  the  looks  of  Christ ;  the  reproofs,  the  frowns, 
the   offences  of  a   gracious   God   thaws   the   heart   into   melting 
fears,  and  would   do  so  though   there  was   no  hell;  as   a   meek 
child    needs    no   other    house    of    correction    than    his    father's 
looks. — Again,  hope    of  heaven   is   the   believer's  duty,  when  it 
is    looked  upon   as   a   reward  of  grace;    for,  he  is   to   have  re- 
spect  to  the   recompense   of  reward ;    and   may  excite   and   in- 
fluence  him   in   his   obedience;  but   the   legal   hope  of  heaven, 
so   as  to  expect  to  obtain  it,  by  our  obedience  and  good  works, 
is  a  Christless  doctrine:    for,  to   say  that   our  works  doth  save 
us,  is   to   deny  that   Christ    is    our    Saviour.     How  is   he   your 
Saviour,    if  you    might   save    yourselves   by  your  works?     Or, 


THE     DUTY     OF      RECEIVrNG     CHRIST,  487 

wherefore  should  he  die  to  save  you,  if  any  works  might  have 
saved  you?  Nay,  says  the  Apostle,  If  righteousness  come  by 
the  law,  Christ  is  dead  in  vain.  If  you  do  good  works,  to 
get  the  inheritance  of  heaven  thereby,  you  do  not  walk  in 
Christ;  for,  eternal  life  is  the  gift  of  God,  through  Jesus  Christ 
our  Lord.  And  if  you  seek  to  attain  salvation  that  way,  you 
would  receive  the  good,  not  as  the  gift  of  God,  but  as  a  debt 
imto  you;  and  make  yourself  fellow  with  God,  because  you 
will    take   nothing   from    him    for    nought. 

This  doctrine  refutes  the  error  of  those,  that  make  good  works 
and  holiness  the  product  of  man's  free-will,  natufal  power :    or,  at 
least,  of  the  common  and  general  assistance  of  God ;  or  to  proceed 
from  him  only  as  the  moral   cause,  and  not   by  way  of  powerful 
efficiency.     Surely  such  do  also  herein  err,  that  lay  so  much  stress 
upon  natural  endeavours,  and  moral  seriousness,  as  to  connect  the 
same  infallibly  with  saving    grace :     surely  none  of  those   duly 
ponder,  that  faith  is  the  gift  of  God,  and  the  work  of  God's  al- 
mighty power,  requiring  the  same  powerful  efficiency,  that  raised 
Christ  from  the  dead ;  and  that  true  obedience  and  good  works,  is 
a  walking  in  Christ ;  and  that  walking  in  Christ,  is  a  walking  by 
the  strength  and  power  of  the  Spirit  of  Christ,  who  says,  that  with- 
out me  ye  can  do  nothing.     Paul  tells  us,  in  his  own  name,  and  in 
the  name  of  all  believers,  that  they  are  not  sufficient  of  themselves, 
to  think  any  thing,  as  of  themselves,  but  that  their  sufTiciency  is 
of  God ;  and  that  it  is  God  that  worketh  in  us,  both  to  will  and  to 
do  of  his  good  pleasure.     All  the  working  and  walking  that  men 
are  capable  of,  before  they  receive  Christ,  is  but  evil  works  before 
God;  for,  without  faith  it  is  impossible  to  please  God :  and  whatso- 
ever is  not  of  faith  is  sin.     "And  surely  evil  works  never  make  a 
good  man  ?   for  good  works  themselves  do  not  make  a  good  man  : 
no  works,  good  or  evil,  make  a  man   either   good  or  evil.     As 
good  fruit  makes  not  a  tree  good,  nor  is  it  evil  fruit  that  makes  a 
tree  evil ;  but  a  good  tree  bears  good  fruit,  and  an  evil    tree  evil 
fruit:   so,  good  works  naake  not  a  good  man,  nor  evil  works  an 
evil  man ;   but  a  good  man  bringeth  forth  good,  and  an  evil  man 
bringeth  forth  evil  works.    For,  as  the  tree  is  good,  ere  it  bringeth 
forth  good  fruit;  and  evil,  ere  it  bringeth  forth  evil  fruit:  so,  a  man 
is  good,  ere  he  bring  forth  good  fruit;  and  evil,  ere  he  bring  forth 
evil  fruit.     So  that  our  works  make  us  neither  good  nor  evil."* 

*  These  are  the  words,  and  part  of  the  articles  of  that  valliant  and  heroic 
champion  for  the  truth,  and  famous  marty  for  t]ie  cause  of  Christ,  the  Rev.  Mr. 
Patkick  Hamilton,  who  was    raised  up  by  God  to  be  a  happy  instrument  of  our 


483  THE     DUTY     OF     EECEIVIXG     CHRIST. 

If  a  man  Latli  not  received  Christ,  he  is  not  a  good  man,  and 
cannot  walk  in  Christ,  or  do  any  good  work  ;  but  if  a  man  hath 
received  Christ,  then,  and  not  till  then,  is  he  a  good  man,  and  so  is 
capable  of  walking  in  Christ,  and  bringing  forth  good  works ;  yea, 
natively  doth  this  good  tree  bring  forth  good  fruit. — Thus  you  see, 
how  this  doctrine  sets  itself  in  opposition  to  manifold  erroneous 
principles :  these  are  only  a  few  of  many  that  might  be  named, 
which  this  text  and  doctrine  doth  refute ;  and  too  many  of  them 
are  either  directly,  or  indirectly  countenanced  in  our  day,  even  by 
public  acts,*  and  those  that  ought  to  contend  most  zealously  for  the 
truths  of  Christ. 

The  doctrine  of  the  gospel  is  like  a  bridge,  by  which  alone  men 
can  go  from  this  valley  of  misery,  to  the  regions  of  bliss  and  happiness; 
and  the  principles  of  religion,  or  truths  of  the  gospel,  are  like  so 
many  arches  which,  joined  and  united  together,  doth  make  up  this 
bridge  :  and  therefore  these  errors,  that  doth  overturn  any  of  these 
principles,  do,  as  it  were,  cut  out  an  arch  from  the  bridge,  whereby 
a  breach  is  made,  and  the  passage  by  it  unto  heaven  is  either  cut 
off,  if  the  error  be  fundamental ;  or  greatly  obstructed,  if  it  nearly 
concerns  the  fundamentals  of  religion.  Some  perhaps  will  think, 
AVhether  or  not  am  I  making  all  these  fundamental  errors,  and  so 
all  that  maintain  them  to  be  cut  off  from  heaven;  and  consequently 
accuse  the  most  part  of  the  ministers  of  this  church,  except  a  very 
few  ?  To  which  I  would  reply.  That,  as  I  do  not  desire  to  be  like 
those  that  think  all  Blackamoors  except  tliemselves ;  so  I  presume, 
that  the  judgment  of  the  generality  of  the  church  of  Scotland  is  to 
be  gathered  from  tlie  public  Standards  of  doctrine,  in  our  Confes- 
sion, and  Catechisms,  deliberately  enacted  by  this  church,  and  to 
which  all  profess  adherence ;  and  not  from  any  particular  Acts  re- 
lative to  doctrine,  either  made  by  an  oversight,  maintained  by 
mere  human  authority.  And  therefore,  whatever  may  be  the  dan- 
gerous consequence  of  public  deeds  of  that  nature  ;  yet,  I  entertain 
charity  for  the  most  part  of  the  ministers  of  the  church  of  Scot- 
land, that  the  latter  Acts,  that  seem  to  clash  with  our  Standards, 
hath  nothing  of  their  deliberate  approbation.     However,  the  least 

reformatioa  from  popery,  in  contending  zealously  against  the  abominations  of 
Rome,  till  lie  at  last  fell  a  sacrifice  to  his  cruel  and  merciless  enemies,  by  cheer- 
fully yielding  his  body  to  the  tormenting  flames  at  St  Andrews,  on  the  last 
day  of  February,  1527. — The  famous  Mr.  Geokge  Wishart,  suffered  for  the 
same  good  cause,  in  the  same  place,  and  in  the  same  manner,  on  the  first  of 
March  1546. 

*  Our  author  here  probably  has  his  eye  upon  the  Acts  of  Assembly  1720,  and 
1722,  condemning  the  Marrow  of  Modern  Divinity. 


THE     DUTY     OF     RECEIVING     CHRIST.  489 

truth  ought  to  be  sacred  to  every  one  of  us,  who  are  called  to  prove 
all  things,  and  hold  fast  that  which  is  good,  for,  the  loss  of  the 
least  truth,  whether  3''ou  reckon  it  fundamental  or  not,  is  of  danger- 
ous consequence;  the  loss  of  the  least  divine  truth,  is  as  the  loss  of  a 
diamond  out  of  a  ring ;  or  of  a  jewel  out  of  the  Mediator's  crown. 
The  gospel  is  like  a  ladder  that  hath  so  many  steps,  or  rounds ; 
every  truth  is  like  the  round  of  a  ladder ;  and  by  these  rounds  we 
climb  up  to  heaven :  if  you  break  off  any  round,  you  are  in  dan- 
ger of  falling ;  and  your  climbing  up  is  rendered  either  difficult, 
or  impossible.  The  truths  of  the  gospel  are  like  stepping-stones 
over  a  deep  water  ;  take  away  any  of  these  stones,  and  you  make 
such  a  wide  and  dangerous  step,  that  you  are  in  hazard  of  falling 
into  the  deep.     I  now  proceed, 

Idly,  To  the  other  branch  of  this  use  of  reproof,  namely,  to 
mention  some  practical  errors  that  this  doctrine  doth  reprove  ;  as, 

Those  that  walk  in  darkness ;  we  read  this  of  the  wicked,  Psal. 
Ixxxii.  5,  "  They  walk  on  in  darkness  ;"  even  in  the  darkness  of 
ignorance,  error,  sin,  and  security.  Can  they  walk  in  Christ  who 
walk  in  darkness?  No:  If  any  man  say  he  hath  fellowship 
with  Christ,  and  yet  walk  in  darkness,  he  is  a  liar,  1  John  i.  6. 

Those  that  walk  in  vanity,  Jer.  ii,  5;  "Thus  saith  the  Lord, 
What  iniquity  have  your  fathers  found  in  me,  that  they  are  gone 
far  from  me,  and  have  walked  after  vanity,  and  are  become  vain?" 

0  the  vanity  of  mind,  the  vanity  of  thought,  word,  and  action  ! 
Is  this  to  walk  in  Christ  ?  No,  no  :  he  says,  Follow  me,  for  T  am 
meek  and  lowly  in  heart. 

It  reproves  those  that  walk  in  profanity  and    lasciviousness ; 

1  Pet.  iv.  3,  4,  "  For  the  time  past  of  our  life  may  suffice  us  to 
have  wrought  the  will  of  the  Gentiles,  when  we  walked  in  lascivi- 
ousness, lusts,  excess  of  wine,  revellings,  banquetings,  and  abomi- 
nable idolatries  :  wherein  they  think  it  strange  that  ye  run  not 
with  them  to  the  same  excess  of  riot,  speaking  evil  of  you."  Do 
these  walk  in  Christ,  that  walk  in  drunkenness,  whoredom,  swear- 
ing, Sabbath  breaking,  and  such  like  abominations?  Oh!  it  is 
blasphemy  to  think  it ! 

It  reproves  those,  that  instead  of  walking  in  Christ,  do  walk  in 
lies;  Jer.  xxiii.  14.  "I  have  seen  also  in  the  propliets  of  Jerusalem 
an  horrible  thing;  they  commit  adultery,  and  walk  in  lies  :"  etc. 
They  that  walk  in  hj^pocrisy  and  lies,  instead  of  walking  in  Christ, 
do  rather  walk  in  the  devil,  the  father  of  lies,  and  wlio  was  a  liar 
from  the  beginning.  God's  children  are  called  children  that  will 
not  lie. 


490  THE     DUTY     OF     RECEIVIXG     CHRIST. 

Those  that  walk  as  slanderers,  Jer.  ix.  4,  5.  "  Every  brother 
will  utterly  supplant,  and  every  neighbour  will  walk  with 
slanders."  0  slandering  tongue !  Is  that  the  way  to  walk 
in  Christ  ?  No,  no.  See  what  is  the  character  of  a  godly  man, 
that  shall  abide  in  God's  tabernacle,  and  dwell  in  his  bcjly  hill ;  he 
is  one  that  "  speaketh  the  truth  in  his  heart;  backbiteth  not  with 
his  tongue,  nor  doeth  evil  to  his  neighbour,  nor  taketh  up  a  re- 
proach against  his  neighbour,"  Psalm  xv.  2,  3, 

Those  that  walk  in  pride  :  such  a  walk  you  have  described  in 
the  daughters  of  Jerusalem,  Isa.  iii.  16,  "  Because  the  daughters 
of  Ziou  are  haughty,  and  walk  with  stretched  forth  necks,  and 
wanton  eyes,  walking,  and  mincing  as  they  go,  and  making  a 
tinkling  with  their  feet."  And  you  see  how  Nebuchadnezzar 
learned  to  preach  this  doctrine,  after  the  Lord  had  humbled  him 
for  his  pride,  as  low  as  the  beasts  of  the  field  :  "  Those  that  walk 
in  pride,  he  is  able  to  abase,"  Dan.  iv.  37. 

Those  that  walk  in  carnality,  or  walk  after  the  flesh,  and  after 
the  imagination  of  their  own  evil  heart,  and  so  walk  contrary  to 
God  :  See  such  a  walk  described,  Eph.  ii.  2,  3,  "Wherein  in  time 
past  ye  walked  according  to  the  course  of  this  world,  according  to 
the  prince  of  the  power  of  air,  the  spirit  that  now  woi'keth  in  the 
children  of  disobedience:  Among  whom  also  we  all  had  our  con- 
versation in  times  past,  in  the  lusts  of  the  flesh,  fulfilling  the 
desires  of  the  flesh,  and  of  our  mind;  and  were  by  nature  the 
children  of  wrath,  even  as  others."  To  walk  in  Christ  is  a  spirit- 
ual walk;  and  surely  they  do  not  walk  in  Christ,  who,  "  walk  in 
the  flesh,"  2  Cor.  x.  3. 

Those  that  walk  in  superstition  ;  even  in  superstitious  worship 
and  ceremonial  customs,  Acts  xxi.  21.  We  J'ead  there  of  some 
that  walk  after  the  customs,  viz.  the  Jewish  ceremonies,  that  were 
abolished  :  Those  walk  not  in  Christ  the  substance,  who  walk  in 
the  shadow,  Col.  ii.  17. 

Those  that  walk  in  self,  or  self-righteousness;  "Going  about  to 
establish  their  own  righteousness,  have  not  submitted  themselves 
unto  the  righteousness  of  God,"  Rom.  x.  3.  Thus,  some  make 
works  their  righteousness;  some  make  faith  their  righteousness  ; 
and  thev  walk  in  this  faith,  not  in  Christ  by  faith  :  but  it  is  not 
fliith  that  saves  merely,  but  Christ  received  by  faith.  As  it  is  not 
the  laying  on  the  plaster  that  heals  the  sore,  but  the  plaster  itself 
that  is  laid  on  ;  so  it  is  not  our  faith,  or  receiving  of  Christ,  but 
Christ  received  by  faith  that  saves  us.  Is  it  not  our  looking  to 
the  brazen   Serpent   mystical,   but   the   mystical  brazen   Serpent 


THE     DUTY     OF     RECEIVING     CHRIST.  491 

lojked  uato  by  faith,  Christ  received  by  faith,  that  saves  us.  O 
but  aelf  is  subtile!  But  if  we  knew  ourselves,  self- know  ledge 
would  be  a  school-master  of  humility.  One  of  the  first  works 
which  ihe  word  and  Spirit  works  in  men,  is  to  give  ihem  light  to 
go  down  into  the  dark  cellar  of  their  hearts,  and  make  discovei-ies: 
we  are  proud  because  we  do  not  know  ourselves  ;  he  that  knoweth 
himself,  loathes  himself;  ho  that  knowelh  his  wants,  prays  in 
earnest;  he  that  knoweth  his  weakness,  fears,  and  flies  to  the 
Bock  ;  he  that  brings  knowledge  of  himself  to  a  sermon,  gathers 
out  of  the  garden  those  herbs,  that  are  medicinal  to  him.  It  is  true, 
the  heart  is  deceitful,  and  who  can  know  it?  but  as  we  need  not 
tnste  all  the  water  of  the  sea,  or  every  drop  thereof,  to  know  that 
it  is  salt  and  biackish  ;  nor  taste  every  apple  of  the  tree,  to  know 
the  tree:  so,  the  tasting  of  some  evils  of  our  heart,  may  make  us 
to  know  what  we  are;  so  as  to  make  us  flee  out  of  ourselves  to 
Christ. 

This  doctrine,  in  a  word,  reproves  all  Latitudinarians  and 
Libertines,  who  think  they  believe,  and  so  that  they  may  do  what 
tliey  please?  having  received  Christ,  they  think  there  is  no  need 
of  walking  in  him:  they  please  themselves  with  a  superficial, 
opinionative,  inoperative  faith.  Know,  Sirs,  that  men  are  not  to 
judge  of  themselves,  either  by  their  faith  without  works,  or  by 
tlieir  works  without  faith  ;  but  by  their  faith,  as  it  works  by  love. 
— The  legal  hypocrite  judges  himself,  by  his  works  without  faith. 
But,  as  by  fair  and  beautiful  children,  we  cannot  judge  of  lawful 
marriage  ;  so,  neither  by  the  fruit  of  good  works,  can  a  person 
judge  of  his  marriage  to  Christ:  where  there  was  never  a  formal 
consent,  or  receiving  of  Christ  Jesus  the  Lord,  all  the  professed 
walking  in  him,  is  but  hj^pocrisy. — Again,  the  gospel  hypocrite 
judges  himself,  by  his  fiiith  without  works :  he  professes  to  re- 
ceive Christ,  but  he  walks  not  in  him.  A  man  may  iiave  a  sound 
faith,  and  yet  not  a  savmg  faith  ;  he  may  be  called  an  orthodox 
believer,  but  yet  an  heterodox  practitioner,  an  erroneous  walker  ; 
sound  in  his  principles,  but  not  in  his  morals;  and  this  discovers 
the  naughtiness  of  his  faith  :  for,  true  faith  works  by  love. 

May  the  Lord  bear  home  the  reproof  himself,  and  give  us 
understanding  in  all  things. 


SEHMON   XXXIX. 

The    Duty    of    Receiving    Christ, 

AND     WALKING     IN     HIM,     OPENED. 

"  J.5  ye  have  therefore  received   Christ  Jesus  the  Lord,  so  walk  ye  in 
him." — CoLoss.  ii.  6. 

[third    sermon    on    this    text.] 

Tftere  are  two  excellent  gifts  which  all  men  stand  in  need  of; 
and  as  God  only  can  give  them,  so  every  one  should  earnestly 
covet  them. 

The  first  is  Christ,  who  is  expressly  called  "the  gift  of  God," 
John  iv.  10.  This  gift  is  the  more  to  be  prized,  that  when  God 
gives  it,  he  gives  himself  and  his  Spirit  with  it.  When  a  man 
gets  Christ,  he  receives  God  in  and  with  him  ;  and  therefore  Christ 
says  to  such.  My  Father  is  your  Father,  and  my  God  your  God  : 
and  when  a  man  receives  Christ,  he  gets  the  Spirit  in  him  and 
with  him  ;  for,  If  any  man  have  not  the  Spirit  of  Christ,  he  is 
Done  of  his. 

The  second  is  faith,  which  is  expressly  called  the  gift  of 
God  also,  Eph.  ii.  8.  When  God  gives  this  latter  gift,  he  just 
gives  grace  to  receive  the  former  gift.  Infinite  Majesty  cannot 
give  a  greater  gift  than  Christ;  and  infinite  poverty  cannot  receive 
a  greater,  or  more  suitable  gift :  Christ  is  the  greatest  gift  that 
heaven  can  give,  or  earth  can  receive.  There  is  a  giving  of  Christ 
in  the  gospel-offer,  which  is  presupposed  to,  and  constitutes  the 
duty  of  receiving:  for,  "A  man  can  receive  nothing,  except  it  bo 
given  him  from  heaven,"  John  iii.  27.  Now,  the  whole  life  of 
religion  lies  in  these  two  thin^is,  viz.  faith's  reception  of  Christ; 
and  faith's  improvement  of  him:  both  are  in  our  text;  "As  ye 
have  therefore  received  Christ  Jesus  the  Lord,  so  walk  ye  in  him." 
• — We  are  now  upon  the  application.     And 

The  present  use  of  the  doctrine  is  for  exhortation  ;  unbelievers 
(492) 


THE     DUTY     OF     RECEIVING     CHRIST.  498 

who  never  received  Christ,  that  they  receive  Christ  Jesus  the 
Lord. 

The  exhortation  is  to  all  unbelievers  who  never  have  believed 
in  Christ,  that  they  l)elieve  in  him,  and  receive  him  :  this  is  the 
great  call  of  the  glorious  gospel  to  all  sinners  that  hear  this  gospel. 
And  though  believers,  who  have  received  Christ  already,  be  called 
to  receive  him  again  and  again  ;  and  so  are  not  to  exclude  them- 
selves, but  are  to  improve  the  call  that  is  given  to  unbelievers,  in 
order  to  their  farther  reception  of  Christ ;  3^et  their  duty  falling 
more  natively  in  my  way,  upon  the  latter  part  of  the  text,  and  so 
in  the  second  branch  of  the  exhortation,  I  shall  more  especially 
now  address  myself,  as  the  1  ord  may  assist,  unto  those  that  never 
yet  have  truly  received  Christ.  O  unbelieving  soul,  who  art  afar 
off  from  God,  be  exhorted  to  receive  Christ  Jesus  the  Lord.  And 
that  I  may  the  more  enforce  this  exhortation,  I  would,  1.  Shew 
who  they  are  that  I  call  unbelievers,  that  never  received  Christ  as 
yet.  2.  Offer  some  motives  and  considerations  to  urge  you  to  the 
receiving  of  Christ.  3.  Give  some  directions,  in  order  to  the  re- 
ceiving of  Christ.  4.  Endeavour  to  remove  some  obstructions,  and 
answer  some  objections  against  the  receiving  of  Christ. — What  I 
here  propose,  will  make  me  launch  further  yet,  into  this  gospel- 
subject,  than  ever  I  proposed,  when  I  entered  upon  it,  though  1 
have  enlarged  much  upon  the  text  already  :  but  yet,  it  being  such 
a  necessary  comprehensive  theme,  containing,  in  a  manner,  the 
whole  Bible  in  one  verse ;  the  whole  gospel  in  one  sentence  ;  and 
so,  being  of  the  utmost  concern,  I  think  this  may  be  sufficient 
ground  and  reason,  for  my  enlarging  thereupon,  as  the  Lord  may 
please  to  assist.     And, 

1st,  I  am  to  shew  who  they  are  that  may  be  called  unbelievers, 
who  never  yet  received  Christ:  for,  when  I  am  calling  all  un- 
believers especially  to  believe,  it  is  fit  you  know  whom  I  mean  ; 
for  it  is  a  great  bar  and  hinderance  to  faith,  in  multitudes  of 
people,  that  they  think  they  are  believers  already,  and  that  they 
have  received  Christ ;  and  hence  they  never  take  a  word  to  them, 
that  is  directed  to  them;  and  are  proof  against  all  the  calls  of  the 
word,  because  they  think  they  have  faith  already,  they  have  be- 
lieved already,  and  have  received  Christ  already.  But  that  they 
who  never  received  Christ,  may  not  deceive  themselves,  I  will 
offer  yon  some  evidences  of  an  unbeliever,  that  hath  not  received 
Christ.  As  the  learned  speak  of  twelve  signs  in  the  heavens,  so  I 
might  tell  you  of  twelve  signs  of  unbelief,  which,  where  they  take 
place  in  their  power,  discover  the  man  was  never  gained  thereby, 
to  the  acceptance  of  Christ. 


494  THE      DUTY     OF     RECEIVIN'G      CHRIST. 

The  first  sign,  or  discovery  of  reigning  unbelief,  is  total  hard- 
ness of  heart;  when  a  man  is  not  moved  or  affected  with  his  own 
misery,  not  the  remedy  provided  by  Christ,  nor  the  invitations  of 
grace  in  the  gospel;  It  is  said.  Acts  xix.  9,  "That  divers  were 
hardened  and  believed  not."  An  hard  heart  is  one  of  the  devil's 
impregnable  forts,  standing  out  against  the  word,  and  fighting  the 
offers  of  Christ.  Hardness  of  heart  is  known  by  the  foolishness 
of  it;  When  seeing,  we  see  not;  and  hearing,  we  hear  not:  when 
we  have  the  grammatical  knowledge  of  things,  but  no  spiritual 
discerning. — It  is  also  known  by  the  insensibleness  of  it ;  when 
men  have  no  feeling  of  fear  and  terror  by  the  law  ;  no  feeling  of 
peace,  joy,  and  hope  by  the  gospel;  no  taste  of  the  good  word  at 
all ;  but  are  as  stones,  unmoved  with  all  that  is  spoken.  This 
hardness  shews  3^oar  unbelief  to  be  such,  as  that  you  have  not  re- 
ceived Christ.  Believers  may  feel  much  heart-hardness;  but 
this  hardness  I  speak  of,  is  past  feeling,  being  seared  as  with  a 
hot  iron. 

The  second  sign,  or  discovery  of  unbelief,  is  the  total  neglect  of 
spiritual  and  heavenly  things ;  when  men  make  it  not  their  business,  to 
look  after  these  things ;  "  They  made  light  of  it,  and  went  their 
ways,  one  to  his  farm,  another  to  his  merchandise,"  Matt.  xxii.  5. 
Do  not  thousands  bewray  their  unbelief,  and  that  they  never  re- 
ceive Christ,  in  that  the  world  hatli  engrossed  all  their  care  ? 
Would  Christ,  and  heavenly  things,  be  thus  slighted,  and  lightly 
esteemed,  if  they  soundly  believed  in  him,  or  believed  in  the  word 
of  Grod.  Surely,  when  men  make  the  world  their  main  care,  and 
take  no  heed  to  the  great  offers  of  the  gospel,  they  do  not  look  upon 
it  as  a  certain  truth,  whatever  faith  they  fancy  they  have. 

The  next  sign,  or  discovery  of  unbelief,  is  a  secret  suspicion 
concerning  the  truth  of  the  gospel  ;  like  him  that  called  the  gospel, 
Fahula  Ghristi;  they  look  upon  it  as  an  excellent  fable,  a  golden 
dream,  to  make  fools  fond  of  it ;  and  that  all  opinions  in  religion, 
are  but  a  Logomachy,  a  mere  strife  of  words,  a  doctrine  to  set  the 
world  together  by  the  ears,  and  that  they  need  not  trouble  their 
heads  about  it.  They  may  have  some  understanding  about  the 
truth  of  the  gospel,  but  no  assurance  of  understanding,  Col.  ii.  2. 
It  is  true,  such  thoughts  may  rush  into  the  heart  of  a  godly  man, 
but  they  are  abominate  and  cast  out  with  indignation :  but  in 
wicked  men  they  reign  and  dwell;  they  live  by  these  kind  of  prin- 
ciples  :  natural  atheism  in  them  is  not  cured ;  and  that  faith  tliey 
pretend  to  is  but  a  loose  and  wavering  opinion,  not  a  grounded  and 
settled  persuasion,  of  the  gospel :    the  assurance  of  understanding, 


THE     DUTY     OF     RECEIVING     CHRIST,  495 

spoken  of,  Col.  ii.  2,  depends  upon  experience,  and  an  inward  sense 
of  the  truth,  and  is  wrought  by  the  Holy  Ghost,  when  the  gospel 
comes  not  in  word  only,  but  in  power,  and  in  the  demonstration  of 
the  Spirit. 

The  fourth  sign,  or  discovery  of  unbelief,  is  a  secret  rejecting 
of  the  counsels  of  salvation.  Acts  xiii.  46.  All  natural  men  arc 
children  of  disobedience ;  out  of  pride  scorliing  either  the  messa- 
ges of  God,  for  they  are  foolishness  to  them  ;  or  the  messengers  of 
God,  Is  not  this  the  carpenter's  son  ?  Is  not  this  preacher  of  the 
word  such  and  such  an  insignificant  person  ?  Thus  unbelievers 
fancy  of  the  methods  of  grace  used  to  gain  them. 

The  fifth  discovery  of  unbelief,  is  unholiness  of  life  and  conver- 
sation :  the  truth  of  faith  brings  in  the  obedience  of  faith,  Rom. 
xvi.  26,  Where  the  prince  is,  there  will  his  train  be;  where  faith 
is,  there  will  gospel-obedience  be  ;  and  where  unbelief  is,  there  is 
disobedience  :  faith  hath  its  train  of  gospel  services  ;  unbelief  hath 
its  train  of  ungodly  practices.  When  men  give  themselves  up  to 
drunkenness,  and  licentiousness,  and  Sabbath-breaking,  and  swear- 
ing, and  lying,  and  backbiting,  and  live  as  carnally  and  careless  as 
infidels,  who  will  believe  that  they  are  believers,  let  them  say  what 
they  will  ? 

The  next  discovery  of  unbelief,  is  men's  hearing  the  word,  with- 
out ever  applying  it  to  their  own  use;  without  application  it  worketh 
not ;  it  causeth  not  a  man  to  see  himself  involved,  and  inclosed,  and 
included  in  the  general  promise  or  precept,  so  as  to  give  a  particular 
answer  ;  as  Psalm  xxvii.  8,  the  call  is  in  the  plural,  Seek  YE  my 
face  :  the  answer  is  in  the  singular  ;  Thy  face.  Lord,  will  I  seek. 
The  gospel-call  is  general ;  Believe  in  the  Lord  Jesus  Christ,  and 
receive  him  :  the  answer  must  be  particular  ;  I  believe.  Lord,  help 
my  unbelief.  When  people  suffer  truths  to  hover  in  the  brain 
without  application;  or  learn  things  as  children  do  their  Catechism 
by  rote,  never  reflecting,  what  am  I  ?  what  have  1  done  ?  where 
am  I  going  ?  what  will  become  of  me  ?  what  effect  hath  this  word 
upon  me  ?    unbelief  remains  undisturbed. 

The  seventh  sign,  or  discovery  of  unbelief,  is  total  apostasy, 
or  falling  off  from  God :  for,  as  by  faith  we  stand,  and  continue  in 
well  doing,  Rom.  ii.  7,  if  we  are  believers  ;  so,  by  unbelief,  or  by 
reason  of  unbelief,  men  fall  off"  from  God,  they  tire  and  grow 
weary  of  his  service  ;  and  so  wholly  give  up  with  it. 

The  next  sign  oi-  discovery  of  unbelief,  is  final  desperation  ;  Jer. 
xviii.  12,  "There  is  no  hope:  but  we  will  walk  after  our  own 
devices,  and   we  will  every  one  do   the  imagination   of  his  evil 


496  THE     DUTY     OF     EECEIVING     CHRIST. 

heart."  When  men  think  there  is  no  hope,  it  is  in  vain  to  trouble 
ourselves:  when  men  think  their  damnation  is  fixed,  and  therefore 
resolve  to  go  to  hell  as  fast  as  they  can  ;  such  desperate  wicked- 
ness there  may  be  in  the  heart  of  man,  like  those,  Job.  xxi.  15. 
"  What  is  the  Almighty,  that  we  should  serve  him  ?  and  what 
profit  should  we  have,  if  we  pray  unto  him  ?" 

The  ninth  discovery  of  unbelief,  is  people's  distrusting  all 
present  means,  saying,  If  one  come  from  the  dead,  they  would 
believe  :  if  we  had  oracles  or  miracles,  or  if  God  did  speak  to  us 
from  heaven,  then  we  would  believe :  but  Moses  and  the  prophets 
are  a  sufficient  ground  of  faith,  and  if  we  believe  not  them,  neither 
would  we  believe,  thougli  one  rose  from  the  dead.  Extraordinary 
means  will  not  work  with  them,  upon  whom  ordinary  means  doth 
not  prevail. 

The  next  sign  and  discovery  of  unbelief,  is  demurs  and  delays 
as  to  a  complete  closing  with  Christ :  here  is  a  refined  degree  of 
unbelief;  the  man  seems  to  approve  the  report  of  the  gospel ;  hath 
nothing  to  object  against  Christ ;  but  there  is  a  secret,  dilatory, 
procrastinating,  delaying  spirit  in  him :  he  hath  a  will  for  a 
future,  but  not  a  present  choice  of  Christ ;  he  cannot  yet  bid  adieu 
to  his  beloved  lusts :  A  little  sleep,  a  little  slumber  more  he  must 
have,  in  the  lap  of  his  Delilah.  Luke  ix.  59,  "  Follow  me,  says 
Christ;  why,  says  the  man?  "Lord,  suffer  me  first  to  go  and 
bury  my  father;"  excuse  me  for  awhile.  Again,  ver.  61,  "Lord, I 
will  follow ;"  but  let  it  be  deferred  for  some  time  ;"  let  me  first  go 
bid  them  farewell  which  are  at  home  at  my  house."  Thus  awaken- 
ed sinners  put  off  Christ,  as  Felix  did  Paul,  with  delays  ;  these 
delays  are  but  a  sly  rejection  of  Christ :  a  will  for  hereafter  is  a 
present  nill;  your  resolving  will  hereafter  says  you  have  no 
heart  at  present.  But  the  longer  you  delay,  the  more  averse  will 
you  be  from  believing  :  and  before  your  hereafter  comes,  you  may 
be  in  hell. 

The  next  sign  and  discovery  of  unbelief,  is  men's  receiving  a 
false  Christ,  an  idol  of  their  own  fancy,  instead  of  the  true  Christ: 
they  that  compound  Christ,  or  add  any  thing  to  him,  make  to 
themselves  a  false  Christ;  as  they  that  would  have  Christ  and  the 
world  both,  Christ  and  their  lusts  too:  Christ  they  must  have  to 
satisfy  their  consciences ;  and  lusts  they  must  have  to  satisfy  their 
heart.  Hence  they  meditate,  and  meditate  a  league  between  Christ 
and  their  darling  idols :  such  a  mixed  Christ  is  a  false  Christ. 
Thus  many  would  make  their  own  righteousness,  their  tears,  and 
melting  affections,  in   part,  if  not   wholly,  tlieir   Clirist.     As  the 


THE     DUTY     OF     RECEIVING     CnEIST.  497 

gospel  hypocrite  makes  his  very  faitli  his  Christ;  so  the  1 'g.'il 
hypocrite  makes  his  duties  his  Christ.  The  political  hypocrite  will 
join  his  carnal  prudence  with  Christ's  wisdom,  and  so  make  it  in 
part  his  Christ.  The  refined  hypocrite  will  make  the  common 
assistance  and  influences  of  the  Spirit  rests  to  him,  and  put  them 
in  the  room  of  Christ.  Are  not  all  these  so  many  false  Christs? 
Yea,  a  divided  Christ  is  a  false  Christ,  while  men  would  receive 
him  as  a  Jesus,  to  save  them  from  hell ;  but  not  as  a  Lord,  to 
rule  over  tlieir  lusts  :  they  would  share  in  his  benefits,  but  not  in 
his  person.  There  is  something  in  Christ  that  they  like,  and 
something  that  they  disliive ;  they  like  the  blood  that  came  forth 
of  his  heart,  to  wash  their  guilty  consciences ;  but  they  dislike  the 
water  that  came  forth  also,  to  wash  their  filthy  hearts. 

The  last  sign  and  discovery  of  unbelief,  is  men's  receiving  a 
true  Christ  in  a  false  manner  ;  as  when  Christ  is  received,  but  not 
in  his  grandeur.  A  prince  is  then  received  aright,  when  he  is 
received  according  to  his  dignity:  if  a  subject  should  receive  his 
prince,  and  entertain  him  no  otherwise  than  he  would  do  a 
peasant,  or  country  neighbour,  this  would  be  interpreted  a  con- 
tempt :  So,  if  Christ  be  not  received  according  to  his  grandeur, 
and  dignity,  and  state,  he  counts  it  a  contempt  rather  than  a  right 
reception  of  him.  Christ  will  be  received  as  a  Lord,  or  not  at  all: 
he  will  be  a  King,  or  nothing.  This  was  the  sin  of  the  Jews,  they 
could  be  content  to  receive  Christ  as  a  great  Prophet,  as  the 
Mohammedans  do;  but  they  did  not  receive  him  according  to  Iiis 
grandeur,  or  that  greatness  and  glory  which  he  was  invested  with, 
and  therefore  they  are  said  not  to  receive  him  ;  John  i.  11.  "He 
came  unto  his  own,  and  his  own  received  him  not.  Whereas  John 
says  of  the  believing  Jews  that  received  him,  that  they  beheld  his 
glory,  as  the  glory  of  the  only  begotten  of  the  Father,  full  of  grace 
and  truth ;  that  is,  they  received  him  in  all  his  grandeur,  splendor, 
majesty,  and  glory.  Thus  men  receive  not  Christ,  but  shew  their 
unbelief,  even  in  receiving  the  true  Christ  in  a  false  manner. 
When  Christ  is  not  received  as  he  is  offered  in  the  gospel,  he  is 
received  in  a  false  manner :  He  is  offered  fully,  freely,  cordially, 
and  constantly ;  and  the  right  reception  is  also  full,  free,  cordial, 
and  constant :  men  may  therefore  receive  him  in  a  false  manner, 
which  is  as  good  as  rejecting  him ;  when  they  do  not  receive  him 
fully,  without  dividing  him  ;  freely,  without  buying  him;  cordially, 
without  reluctancy  ;  and  constantly,  without  repentance,  or  being 
dissatisfied  with  the  bargain. 

Now,  let  all  these   twelve   signs   and   discoveries  of  unbelief 
Vol.  II.— 32 


198  THE     DUTY     OF     R  L:  C  E I  V  I  X  G     CUEIST. 

be    considered,    and    they  will    sliew,    how    many    pretenders    to 
faith   are  yet   unbelievers :    even  all   that   are   under   the  power 
of  heart-hardness ;    live   in   the   total    neglect   of   spiritual    and 
heavenly  things ;  in   a   secret  suspicion  of  the  truth  of  the  gos- 
pel ;    and  a   secret   rejecting   of  the   counsel    of    God ;   in   habi- 
tual   unholiness    of    life    and   conversation ;    and    that    hear    the 
Vv'ord  without   any  application   suitably  to  themselves ;  who  give 
themselves   up   to   a   total   apostasy,  and  a  final   desperation :  a 
distrusting    of    all   present    means;    to   delaying  and   demuring 
about   closing  with   Christ ;    who   either   receive   a   false  Christ, 
or   yet  a  true  Christ  in  a  safe  manner.     These  are  unbelievers, 
that   have   not   yet   received   Christ  the  Lord.     I   now  proceed, 
2dly,  To    the   next  thing  proposed,  namely,  to  offer  sOme  mo-. 
tives  and  considerations  to  urge  you  to  the  receiving  of  Christ. 
If    any   here  would    know  what   is   that   star,    by   which    they 
may  be   led   to   the   place  where   the   Lord  Jesus   lies?  why,  it 
is  just  this  everlasting  gospel ;  it  points  out  Christ,  saying,  "Be- 
hold  the   Lamb   of    God."     There   are   but   two   great   requests 
that   heaven    makes   to    us    all  by  this  glorious  gospel :  the  first 
request    is  to   all   Christless   persons  whatsoever,  that  hear  this 
gospel,   viz.,     That   they  receive   Christ  Jesus   the   Lord.     The 
second  is   to   all   Christians,  that   have  received  him,  viz..    That 
they    walk    in   him :     "  As   ye    have    therefore    received    Christ 
Jesus  the   Lord,  so  walk  ye   in  him."     Now,  you  would   know 
before    hand,  that  no  motive  will  move   you,  no   argument  will 
persuade  you  to   receive   Christ,  unless   it   be   backed  with  the 
almighty  power  of   God:    and   therefore  if  you   think   salvation 
a   business  worth   your  while,  O    send  up  an  ejaculatory  prayer 
to   heaven,  that    God   would    make   this   gospel,    the    power   of 
God   to  your    salvation,    through   Jesus   Christ.     We   are    now 
calling   you   in   the    name   of    the   great    and   eternal    God,   to 
believe   in   his   Son   Jesus   Christ,  and   receive   him,  so   as   you 
may  walk   in   him,  till   you   come   to  walk  with   him   in  white 
among  the  redeemed   above :    and  there    is   this  general  motive, 
that  should   be    instead  of   a   thousand   to   you  all;    and  which, 
if  duly  regarded,  there  would    be   no   need  of    any  more ;    and 
that   is,   the    supreme    authority    of    God    the    Father   is   inter- 
posed  in   this    matter :    "  And  this   is    his  commandment.     That 
we   should   believe    on   the    name   of    his    Son   Jesus    Christ." 
John    iii.    23.     And,  shall    we   think    nothing   to   trample   upon 
the  authority,  and  contemn   the  command  of  that  God,  who  can 
command   us   to   hell   in   a   moment  ?     Here   God   sums    up   all 


THE     DUTY     OF     RECEIVING     CHRIST.  409 

the  ten  commands,  as  it  were,  into  one ;  and  says.  If  you 
obey  this,  you  obey  all ;  if  you  break  this,  you  break  all : 
the  man  that  doth  not  believe  in  the  Son  of  God,  he  breaks 
both  the  tables  of  the  law  at  one  dash ;  and  violates  every 
precept  of  the  law  in  the  most  dreadful  manner.  You  have 
hoard  sometimes,  how  the  sin  of  Adam,  in  eating  the  for- 
bidden fruit,  was  at  once  a  breach  of  all  the  ten  commands. 
But  do  you  consider,  that  your  unbelief,  in  not  receiving 
Christ,  is  a  trampling  under  foot  the  authority  of  God  in 
every  one  of  these  commands,  and  that  in  the  most  grievous 
manner. 

The  man  that  receiveth  not  Christ,  he  rejecteth  God  him- 
self as  his  God ;  for  he  is  not  the  God  of  any  man,  neither 
will  be,  but  in  Christ. — The  man  that  receives  not  Christ, 
all  his  worship  is  at  best  but  idolatry  and  superstition ;  for 
God  cannot  be  worshipped  acceptably  any  other  way  than  in 
Christ,  who  is  the  image  of  the  invisible  God. — The  rejecter 
of  Christ  is  a  profaner  of  the  name  of  God ;  for,  God's  name 
is  in  him :  and  it  is  in  him  especially  that  God  maketh  him- 
self known, — The  man  that  doth  not  receive  Christ,  he  can- 
not sanctify  the  Sabbath-day,  nor  hallow  it ;  for  all  the  days 
of  his  life,  wherein  he  lives  without  Christ,  are  unholy  days ; 
his  whole  time  is  a  sinful  time. — The  man  in  this  case,  is 
disobedient  to  his  heavenly  Parent,  dishonours  his  heavenly 
Father ;  and  so  can  never  put  due  respect  upon  earthly  pa- 
rents.— He  kills  his  own  soul,  and  crucifies  the  Lord  of  glory 
afresh,  and  so  can  never  have  a  right  love  to  man. — He  is 
guilty  of  the  grossest  spiritual  adultery,  in  departing  from  the 
Lord,  and  cannot  be  otherwise  clean. — He  steals  and  robs  Gocl 
of  his  glory,  so  cannot  in  other  respects  be  altogether  inno- 
cent.— He  bears  false  witness  against  God,  by  making  God  a 
liar,  and  rejecting  the  testimony  that  God  giv^j  concerning 
his  Son;  and  having  so  little  regard  to  God's  name,  he  can- 
not have  much  for  his  neighbour's. — And  finally,  he  is  guilty 
of  covetousness,  which  is  idolatry,  and  that  of  the  most  at- 
trocious  nature ;  for,  he  through  unbelief,  and  rejecting  of  Christ 
as  a  Saviour,  and  thinking  of  salvation  by  his  own  means, 
doth  covet  that  glory  and  honour  which  is  only  due  to  God 
and  Christ,  to  be  ascribed  to  himself:  self  is  his  God,  and 
self-righteousness  is  his  Christ ;  and  what  will  he  not  covet, 
who  covets  to  be  in  God's  room  ? 

Thus  the  sin  of  unbelief,   in  rejecting  of  Christ,  doth  at  one 


500  THE     DUTY     OF     RECEIVING     CHRIST, 

stroke  dash,  tlie  whole  commands  of  God  to  pieces ;  and  there- 
fore, no  wonder  that  this  be  his  great  command,  that  we  be- 
lieve in  the  name  of  his  Son:  seeing  also  that,  by  receiving 
him,  we  fulfil  the  whole  law,  namely,  by  receiving  him  for 
our  righteousness  and  sanctification ;  for  in  receiving  him  for 
our  righteousness,  we  fulfil  the  law  as  a  covenant,  a  d  that 
personally  in  him,  who  hath  yielded  perfect  obedience  in  our 
room,  and  paid  the  penalty  also  for  its  violation;  and  in  re- 
ceiving him  for  our  sanctification,  we  fulfil  the  law  as  a  rule, 
by  a  perfection  of  parts,  through  his  sanctifying  Spirit  in  us, 
which  goes  on  to  a  perfection  of  degrees  in  heaven.  There- 
fore, I  say,  when  we  reject  Christ,  we  reject  the  great  com- 
mand of  God,  and  contemn  his  authority  in  the  most  signal 
instance.  Know  then  that,  by  the  authority  of  the  eternal  God, 
you  are  obliged  to  believe ;  and  let  this  general  motive  be 
in  the  room   of  all. 

But  I  shall  name  some  more  particular  motives ;  and  there 
are  these  six  considerations  that  should,  and  would,  if  the  Lord 
would  powerfully  concur  with  them,  engage  us  to  receive  Christ. 
1.  Consider  whom  you  are  called  to  receive.  2.  How  few  of 
the  world  do  receive  him.  3.  What  you  shall  receive  when 
you  receive  Christ.  4,  What  you  must  receive,  if  you  re- 
ceive   not    Christ. 

Consider  whom  you  are  called  to  receive.  It  is  no  less 
than  the  Lord  of  glory;  the  Lord,  mighty  in  battler  we  are 
exhorted  from  this  very  consideration,  Psal.  xxiv.  7,  8.  "Lift 
up  your  heads,  0  ye  gates ;  and  be  ye  lift  up,  ye  everlasting 
doors ;  and  the  King  of  glory  shall  come  in.  Who  is  this 
King  of  glory  ?  The  Lord  strong  and  mighty,  the  Lord 
mighty  in  battle."  Who  would  not  cast  open  these  gates,  to 
receive  such  an  honorable  guest !  O  let  us  open  the  gate 
of  our  understanding,  to  behold  him ;  and  open  the  gate  of 
our  will,  to  choose  him ;  and  open  the  gate  of  our  affections, 
to  embrace  him ;  and  open  the  gate  of  our  whole  heart  and 
soul,  to  receive  him.  0  what  an  excellent  One  is  he !  What 
excellent  company  for  travellers !  What  excellent  food  for  the 
hungry,  and  drink  for  the  thirsty !  What  excellent  medicine 
for  the  diseased,  and  excellent  salvation  for  the  needy !  Man 
is  the  excellency  of  the  creatures,  grace  is  the  excellency  of 
man,  glory  is  the  excellency  of  grace;  but  Christ  is  the  ex- 
cellency of  all.  It  is  greater  honor  to  be  one  of  Christ's 
little    ones,   than    one    of    the    world's    great    ones.     0    consider 


THK     DUTY     OF     R  E  C  E  I  V  I  N  Cx     C  H  T!  I  S  T.  501 

whom  you  are  to  receive,  it  is  not  a  man  or  an  angel  ;  but 
lie  tbat  is  Lord  of  men  and  angels ;  The  Prince  of  the  kings 
of  the  earth ;  lie  is  the  plant  of  renown ;  the  chief  among 
ten  thousand.  His  beauty  and  glory  outshines  the  sun  in  its 
meridian  splendor:  lie  is  fairer  than  the  sons  of  men;  he  is 
altogether  lovely.  He  is  the  desire  of  all  nations ;  and  hence 
believers  in  all  nations,  both  before  and  since  his  incarnation, 
have  esteemed  him  most  desirable :  and  shall  we  find  in  our 
hearts  to  reject  and  despise  him  ?  He  is  the  consolation  of 
Israel ;  and  to  all  who  believe  he  is  precious :  And  indeed 
everything  in  him  is  precious.  What  is  in  Christ?  Why, 
if  you  duly  considered  what  is  in  Christ,  you  would  never 
reject  or  neglect  him  ;  for  God  is  in  Christ ;  1.  Cor.  v.  19, 
"  God  is  in  Christ  reconciling  the  word  unto  himself."  He 
is  God  manifest  in  the  flesh ;  this  is  the  great  mystery  of 
godliness,  1  Tim.  iii.  16.  A  Godhead  dwelling  in  flesh,  is  the 
world's  wonder :  it  is  such  a  wonder,  such  a  mystery,  that 
the  world  cannot  receive  it :  yet  God  is  in  him,  so  as  in  re- 
ceiving Christ  you  receive  God.  But  here  it  may  be  asked, 
What  of  God  is  in  Christ?     Why  consider. 

The  authority  of  God  is  in  Christ ;  "  My  name  is  in  him,"  Exod. 
xxiii.  21.  God  hatli  authorized  and  sealed  him  ;  for,  "  Him  hath 
God  the  Father  sealed,"  John  vi.  27.  He  hath  a  commission, 
under  the  great  seal  of  heaven,  to  save  jou ;  and  therefore  he 
comes  in  his  Father's  name,  as  well  as  in  his  own,  to  seek  and  save 
you.  And  this  glorious  One  is  come  this  day,  in  this  gospel,  to 
seek  your  acceptance  of  him,  as  a  Saviour  every  way  well  quali- 
fied to  save  even  the  chief  of  sinners.  Oh !  shall  such  an  One  be 
rejected ! 

The  wisdom  of  God  is  in  him ;  Christ  is  the  "  wisdom  of  God," 
1  Cor.  i.  24 ;  and  "  in  whom  are  hid  all  the  treasures  of  wisdom 
and  knowledge,"  Col.  ii.  3.  Never  did  the  wisdom  of  God  display 
itself  in  such  an  illustrious  and  transcendent  manner,  before  the 
eyes  of  men  and  angels,  as  it  hath  done  in  Christ :  wisdom  in 
uniting  the  most  distant  extremes,  God  and  man,  and  God's  glory 
and  man's  happiness :    he  is  the  centre  of  the  union. 

The  power  of  God  is  in  him  ;  as  he  is  the  wisdom,  so  he  is  "  the 
power  of  God."  1  Cor.  i.  21 :  and  "  all  power  in  heaven  and  earth 
is  given  unto  him,"  Matt,  xxviii.  18.  He  hath  not  only  the  wisdom 
of  God  to  contrive,  but  the  power  of  God  to  accomplish  and  per- 
form whatever  concerneth  us,  and  our  eternal  happiness.  In  an 
essentia]  way,  he  hatli  all  power  as  he  is  God  ;  and  in   a    donative 


502  THE     DUTY     OF     KECEIVING     CHRIST. 

way,  he  hath  all  power  as  he  is  God-man  Mediator :  therefore,  he 
is  able  to  save  to  the  uttermost.  You  are  called  to  receive  a 
Christ,  by  the  power  of  Christ ;  to  receive  One  that  can  give  you 
power  to  receive;  as  one  absolutely  feeble,  you  are  invited  to 
come  and  to  take  hold  of  his  strength,  that  you  may  be  enabled  to 
go  from  strength  to  strength. 

The  Spirit  of  God  is  in  him  ;  "  I  have  put  my  Spirit  upon  him," 
Isa.  xlii  1 ;  God  gives  not  the  Spirit  by  measure  to  him.  Men  and 
angels  that  have  the  Spirit  of  God  in  them,  they  have  their  mea- 
sures;  some  more,  some  less  of  the  Spirit;  but  the  Spirit  is  in 
Christ  without  measure  ;  He  is  anointed  with  the  oil  of  gladness 
above  his  fellows :  and  he  dispenses  to  every  one  their  share,  as 
seemeth  fit  to  him  ;  for  he  hath  the  communication  of  the  Spirit  in 
his  hand :  The  Father  hath  loved  the  Son,  and  hath  given  all 
things  into  his  hand  :  He  received  gifts  for  men,  and  he  giveth 
gifts  to  men. 

The  righteousness  of  God  is  in  him,  by  which  only  a  poor  guilty 
sinner  can  be  justified  before  God  ;  for  he  is  Jehovah's  righteous 
Servant,  who  brings  in  an  everlasting  righteousness,  and  brings  it 
near  to  justify  many  :  "that  we  might  be  made  the  righteousness 
of  God  in  him,"  2  Cor.  v.  21.  He  is  "  the  Lord  our  righteousness,'' 
Jer.  xxiii.  6.  Jfhovah-tstdkenu  ;  the  Lord  that  justifies  us,  and 
is  our  justifying  righteousness.  And  this  righteousness  is  merito 
rious  of  all  blessings,  being  every  way  perfect  and  complete.  And 
therefore  in  him  is  the  righteousness  and  justice  of  God  mani- 
fested ;  "  Whom  God  hath  set  forth  to  be  a  propitiation,  through 
faith  in  his  blood,  to  declare  his  righteousness  for  the  remission  of 
sins  that  are  past,  through  the  forbearance  of  God,"  Rom.  iii.  25. 
Again, 

The  love  and  mercy  of  God  is  in  him  :  the  very  yearning 
bowels  of  divine  love  are  in  him.  What  isJChrist  but  the  love  of 
God  wrapt  up  in  a  garment  of  flesh  and  blood  ?  1  John  iv.  9,  10, 
In  this  was  manifested  the  love  of  God  towards  us : — and  herein 
is  love, — that  God  sent  his  Son.  This  is  the  highest  flight  that 
ever  divine  love  made;  and  higher  than  this  it  cannot  mount. — The 
mercies  and  compassions  of  God  are  all  in  Christ,  Jude  .verse  21. 
God's  mercy  is  the  thing  that  poor  sinners  cry  for,  when  breathing 
out  their  last,  as  the  only  thing  that  can  do  them  good.  O  !  what 
would  a  man  give  for  mercy,  at  the  moment  of  death,  and  mercy 
at  the  great  day  !  Why,  if  you  receive  Christ,  you  receive  the 
mercy  of  God  ;  but  out  of  him  there  is  no  mercy  to  be  expected 
out  of  God's  hand  ;  for  he  will  never  shew  mercy  to  the  prejudice 


THE     DUTY     OF     RECEIVING     CHRIST.  503 

of  his  justice;  and  it  is  only  in  Christ,  that  mercy  and  justice  meet 
together,  and  hai-moniously  embrace  each  other. 

The  salvation  of  God  is  in  him ;  "  Neither  is  there  salvation  in 
any  other,"  Acts  iv.  12.  Christ  is  the  door  of  salvation;  and  faith  is 
the  key  that  opens  that  door ;  or  it  is  just  the  man's  entering  in  by 
it :  and  therefore,  they  that  receive  not  Christ,  they  exclude  them- 
selves from  all  hope  of  salvation;  for  the  salvation  of  God  is  no 
where  to  be  found  but  in  Christ :  for,  "  In  vain  is  salvation  hoped 
for  from  the  hills  and  from  the  multitude  of  mountains  :  truly  in 
the  Lord  our  God  is  the  salvation  of  Israel,"  Jer.  iii  23.  And  such 
as  receive  Christ  for  salvation,  will,  in  the  issue,  take  up  old 
Simeon's  song,  "  Now,  lettest  thou  thy  servant  depart  in  peace, 
according  to  thy  word  :  for  mine  eyes  have  seen  thy  salvation," 
Luke  ii.  29. 

The  fullness  of  God  is  in  Christ :  "  For  it  pleased  the  Father  that 
in  him  should  all  iTillness  dwell,"  Col.  i.  19.  And  chap.  ii.  9,  "  In 
him  dwelleth  all  the  fullness  of  the  Godhead  bodily."  The  fullness 
of  all  God's  attributes  and  perfections  are  in  Christ.  He  is  the 
brightness  of  the  Father's  glory,  and  the  express  image  of  his 
person.^  And  there  is  a  meritorious  fullness  of  blessings  in  him, 
to  be  communicated  unto  the  members  of  his  body,  being  full  of 
grace  ^nd  truth,  John  i.  14.  0  what  a  full  Saviour  !  what  a  full 
Christ  are  ye  called  to  receive ! — Thus  you  see  what  of  God  is  in 
nim,  to  induce  us  to  receive  him ;  and  whom  it  is  that  we  are  called 
to  receive  :  he  is  Christ,  he  is  Jesus,  he  is  the  Lord :  shall  we  re- 
ject such  an  One  ? 

The  second  motive  is :  Consider  how  few  in  the  world  do  receive 
him ;  notwithstanding  of  these  glorious  excellencies  that  are  in 
him,  yet  the  most  part  of  the  world  do  reject  him  :  "  He  came  unto 
his  own,  and  his  own  received  him  not,"  John  i.  11.  The  language 
of  the  most  part  is,  Who  is  the  Lord,  that  we  should  serve  him  ? 
We  will  not  have  this  man  to  reign  over  us.  Now,  is  this  nothing 
to  you,  all  you  that  pass  by  ?  Do  you  think  it  a  small  matter,  to 
see  the  world  crucifying  the  Lord  of  glory,  and  renewing  the 
bloody  tragedy  again  ?  And  shall  you  have  a  hand  in  this  inter- 
pretative murder  also  ?  The  more  they  be  that  reject  him,  the 
more  cordially  should  you  receive  him.  What !  say  you  ?  who 
would  reject  such  an  one  as  Christ  ?  Is  it  possible  that  any  will 
be  so  mad  as  to  despise  this  plant  of  renown  ?  Yea,  there  is  a 
whole  generation  of  Christ  despisers,  and  see  that  you  be  not  in 
the  midst  of  them.  I  will  give  you  a  representation  of  them,  and 
show  what   they  are  like,  that   you  may  know   them,  and   know 


50-i  THE     DUTY     OF     RECEIVING     CHRIST. 

if  you  be  among  them  tliat  are  rejecters  of  Christ,  in  these  eight 
particulars. 

There  is  a  Gallio-like  generation,  that  care  for  none  of  these 
things.  Are  there  not  many  among  us,  that  will  not  give  a  fig  for 
the  richest  offers  of  Christ  in  the  gospel?  They  will  not  give  a 
fig  for  the  ordinances  of  Christ ;  they  will  not  give  a  farthing  for 
the  gospel ;  they  will  not  give  a  farthing  for  a  sermon  con- 
cerning Christ ;  they  will  not  give  a  straw  for  a  week  day's 
preaching,  nor  think  it  worth  their  while,  to  go  the  length 
of  a  street  for  it :  so  little  do  they  care  for  Christ  and  his  gospel, 
that  they  would  not  give  a  straw  to  stay  away  from  a  Sabbath- 
day's  sermon ;  they  care  for  none  of  those  things.  A  senseless 
story  would  go  better  down  with  them. 

There  is  a  Demas-like  generation,  who  are  over-fondly  attached 
unto  the  things  of  this  world :  Demas  hath  forsaken  me,  having 
loved  this  present  world.  They  discover  their  rejecting  of  Christ, 
by  their  putting  the  world  in  his  room ;  If  any  man  love  the  world, 
tlie  love  of  the  Father  is  not  in  him.  And  they  that  love  not  the 
Father,  they  love  not  the  Son,  whatever  they  may  pretend  and  profess 
to  do;  for,  Every  one  that  loveth  him  that  begat,  loveth  him  also 
that  is  begotten  of  him.  It  is  not  Christ,  but  the  world  they  are 
taken  up  with. 

There  is  a  Pilate-like  generation,  who,  though  they  find  nothing 
against  the  man,  yet  will  cry,  Take  you  him,  and  crucify  him. 
They  find  no  fliult  with  him,  and  yet  are  content  that  he  be 
crucified :  they  have  no  objection  against  him  ;  and  yet  are 
content  though  the  world  trample  upon  and  abuse  him ;  they  are 
easy  and  indifferent :  they  have  nothing  to  say  against  him,  and 
yet  they  are  content  to  live  without  him.  Surely  they  are  rejecters 
of  Christ. 

There  is  a  Felix  like  generation,  that  will  say  as  he  did  to  Paul, 
Go  your  way  at  this  time,  and  I  will  hear  thee,  at  a  more 
convenient  season.  They  are  not  for  hearing  Christ  to-day;  they 
are  for  putting  off  to  another  season  ;  and  that  season  may  never 
come:  To-day,  if  ye  will  hear  his  voice,  harden  not  your  hearts; 
for  all  the  world  cannot  promise  you  a  to-morrow,  or  another  offer 
of  Christ.  How  is  it,  that  the  world  should  be  still  for  delays  ! 
A  delay  for  the  future,  is  a  denial  for  the  present.  You  reject 
him,  if  you  do  not  presently  hearken  to  him. 

There  is  an  Agrippa-like  generation;  Almost  thou  persuadest  mt, 
to  be  a  Christian.  They  that  are  but  half  persuaded,  are  wholly 
lost  and  undone,  unless  they  be  wholly  brought  over  to  Christ, 


THE     DUTY     OF     11  E  C  E  I  V  I  X  G     CHRIST.  505 

to  receive  Clirist,  are  but  almost  believers;  and  tliey  that  are  but 
almost  believers,  are  bat  almost  saved  ;  and  tlicy  that  are  but 
almost  saved,  they  will  be  altogether  damned  ;  and  more  fearfully 
damned,  than  if  they  had  never  been  so  near  to  salvation.  0  seek 
to  have  it  to  say,  Lord,  thou  hast  persuaded  me,  and  I  was  per- 
suaded. 

There  is  a  Herod-like  generation,  who  can  hear  the  word  gladly, 
and  do  many  things;  but  an  Herodias  is  dearer  to  him  than  a 
John  the  Baptist  whose  head  is  served  up  in  a  charger  to  please 
and  gratify  her.  They  are  but  rejecters  of  Christ,  that,  rather 
than  be  crossed  in  a  Delilah,  and  touched  in  a  particular  lust  and 
idol,  will  give  up  with  all  their  pretended  kindness  to  ministers 
and  dispensers  of  the  word  :  touch  them  in  the  fore  heel,  and  then 
they  are  persecutors,  either  by  tongue  or  hand,  as  well  as  in  heart: 
if  they  have  not  an  opportunity  of  open  violence,  yet  at  least  John 
Baptist's  head  is  brou.uht  in  a  charger,  by  and  by  into  every  com- 
pany :  the  minister  will  be  beheaded  of  his  good  name,  by 
reproach  and  ignominy  cast  upon  him.  If  any  faithful  reproof, 
that  reflects  upon  your  honour,  or  crosses  your  carnal  satisfaction, 
raise  in  you  a  persecuting  spirit  against  the  reprover,  it  is  an 
evidence  of  your  being  but  a  rejecter  of  Christ. 

There  is  a  Judas-like  generation,  who  betray  the  Son  of  man 
with  a  kiss ;  with  the  kiss  of  a  profession,  with  the  kiss  of  a 
feigned  subjection,  with  a  kiss  of  flattery,  or  a  kiss  of  bastard  faith, 
that  never  had  God  for  the  father  of  it,  nor  the  word  of  God  for 
the  mother  of  it :  They  profess  to  know  God,  but  in  works 
they  deny  him;  having  a  form  of  godliness,  but  denying  the  power 
thereof.  They  want  but  an  opportunity  to  betray  Christ ;  what- 
ever profession  of  love  to  him  they  make,  yet  whenever  the  trial 
of  temptation  comes,  they  betray  his  cause,  they  betray  his 
truth,  they  betray  his  people,  they  betray  religion,  and  are 
ready  to  turn  to  any  way,  or  do  anything  that  the  world 
desires  them,  rather  than  lose  the  bag:  yea,  they  will  sell  Christ 
for  thirty  pieces  of  silver;  and  Esau-like,  sell  their  birth-right 
for  a  mess  of  pottage.  They  will  give  up  with  Christ,  and  with 
a  good  cause,  and  a  good  conscience  too,  for  a  worldly  trifle. 

There  is  a  Balaam-like  generation,  that  will  desire  to  die  the 
death  of  the  righteous,  and  to  have  their  last  end  like  his;  yet 
they  love  not  to  live  the  life  of  the  righteous.  They  would  desire 
to  die  as  saints,  but  to  live  like  pagans  :  the^^  would  desire  to  have 
Christ  when  they  are  dying,  but  they  care  not  for  Christ  when 
they  are  living.     But,   how  foolish   is  that  desire   whereby  they 


506  THE     DUTY     OF     RECEIVIXG     CHRIST. 

would  die  in  the  Lord,  but  live  without  him  !  yea,  the  life  of  many 
is  a  practical  saying  with  the  Jews,  Away  with  Christ,  away  with 
him ;  away  with  him  and  give  me  Barabbas.  The  hearts  of 
many  say,  Away  with  that  Christ  whom  you  call  so  glorious  and 
transcendent,  and  give  me  the  world,  give  me  my  lusts  and  idols. 

In  these  eight  particulars  you  see  a  sight  of  the  world,  the  tem- 
per and  disposition  of  the  most  part,  and  how  Christ  is  despised  and 
rejected  of  men ;  and  shall  that  be  your  disposition  too  ?  Can  you 
find  in  your  heart  to  turn  your  back  upon  this  glorious,  matchless 
Prince  of  the  kings  of  the  earth,  with  the  rest  of  the  world  ?  Are 
you  content  that  he  get  no  backing  to  follow  him  and  praise  him? 
O  the  more  you  have  rejected  him,  the  more  should  you  receive 
him.     Again, 

The  third  motive  is,  consider  WHAT  you  will  receive  if  you 
receive  Christ.  I  remember  upon  the  doctrinal  part,*  when  I 
shelved  the  reasons,  why  they  that  have  received  Christ,  are  to 
walk  in  him,  in  shewing  what  encouragement  a  man  that  receiveth 
Christ,  hath  to  walk  in  him  ;  I  told  of  eight  things  that  a  believer 
receives  when  he  receiveth  Christ,  namely,  that  he  receiveth  pardon, 
peace,  grace,  the  promises,  the  Spirit,  the  adoption  of  children,  a 
title  to  heaven,  and  even  all  things,  when  he  receiveth  Christ :  but 
this  ALL,  that  he  receiveth  in  Christ,  will  admit  of  infinitely  more 
particulars.  I  shall,  at  this  time,  name  a  few  things  more  that 
you  will  receive,  if  you  receive  Christ. 

If  you  receive  Christ,  you  receive  light  with  him;  for.  He  is  the 
light  of  the  world ;  and,  in  his  light  shall  we  see  clearly.  You 
shall  be  in  a  case  to  say.  Once  I  was  blind,  but  now  I  see ;  once 
darkness,  but  now  light  in  the  Lord.  If  Christ  be  ncjt  received, 
you  have  no  light  in  you.  0  poor  ignorant  soul,  dark  and  blind 
creature,  ready  to  fall  into  utter  darkness!  may  this  be  motive 
enough  for  you,  to  look  after  Christ  and  seek  an  interest  in  him, 
that  if  you  follow  him,  you  shall  not  walk  in  darkness,  but  shall 
have  the  light  of  life ;  you  shall  see  the  gloiy  of  God  in  the  face 
of  Jesus  Christ  ?  Said  I  not  unto  thee,  if  thou  wouldest  believe, 
thou  shouldest  see  the  glory  of  God  ?  And  that  sight  will  be  an 
introduction  to  the  vision  of  his  glory,  for  ever  in  heaven.  Surely 
if  you  were  not  utterly  blind,  you  would  not  reject  this  light.  The 
light  of  the  natural  sun  is  desirable,  to  any  that  have  eyes  to  see 
it ;  but  ten  thousand  times  more  is  the  light  of  this  Sun  of  righte- 
ousness ;  yea,  infinitel}'  more  than  the  light  of  reason,  or  the  light 
of  learning,  and   human   wisdom;    for   you  may  have   that   light, 

*  See  First  Sermon  on  this  text. 


THE     DUTY     OF     KECEIVING     CHRIST.  507 

and  jet  be  a  dead  man  ;  but  this  is  the  light  of  life,  John  viii.  12. 
Therefore, 

If  you  receive  Christ,  you  receive  life ;  spiritual  life,  eternal 
life;  John  vi  47,  "lie  that  believeth  on  me,  hath  eternal 
life :"  and  He  is  the  resurrection  and  the  life ;  and  he  came 
to  give  life,  and  to  give  it  more  abundantly.  He  himself  is 
the  bread  of  life  that  you  should  live  upon ;  and  for  maintain- 
ing of  your  life,  you  should  be  fed  with  the  finest  of  the  wheat, 
and  with  honey  out  of  the  rock.  Why,  man,  yon  would  give 
much  for  your  natural  life  if  it  was  in  hazard  ;  but  what  think  you 
of  spiritual  and  eternal  life  ?  f  "he  life  of  justification  and  sanctifi- 
cation  ?  the  life  of  joy  and  consolation  ?  the  life  of  communion 
and  fellowship  with  God  ?  the  life  of  begun  glory  ?  and  to  be  in 
case  to  say.  To  me  to  live  is  Christ  ?  Christ  is  the  Alpha  and 
Omega,  the  giver  and  restorer  of  this  life ;  the  maintainer  and  pre- 
server of  it ;  the  food  and  medicine  of  it ;  and  the  very  business 
of  the  man's  life :  To  me  to  live  is  Christ. 

If  you  receive  Christ,  you  receive  liberty;  John  viii.  36,  "If 
the  Son  therefore  shall  make  you  free,  ye  shall  be  free  indeed.'' 
You  shall  have  freedom  from  the  iron  yoke  of  the  law,  in  its  ter- 
rible threatenings,  legal  commandments,  and  dreadful  curses,  which 
now  you  are  under  :  freedom  from  the  wrath  of  God  ;  freedom  from 
your  idols  ;  for  he  proclaims  liberty  to  captives  ;  and  he  hath  the 
key  of  the  prison-house,  to  open  your  prison-doors. — It  is  a  dark 
prison  in  which  you  are,  wherein  you  can  understand  no  more 
savingly  of  God,  than  the  stones  of  the  wall :  but  he  says  to  the 
prisoners,  Go  forth,  and  behold  the  light. — It  is  a  fearful  pit 
wherein  you  are,  in  which  you  will  be  surprised  with  the  fear  of 
death  and  hell,  if  conscience  but  awaken  upon  you ;  but  he  comes 
to  deliver  them,  who  through  fear  of  death,  were  all  their  life-time 
subject  to  bondage.  Such  freedom  from  the  sting  of  death  doth  he 
give,  that  if  you  receive  him,  you  may  welcome  death  when 
it  comes,  saying.  Come,  stingless  death  ;    welcome,  O  friend ! 

If  you  receive  Christ,  you  receive  advantage  by  ever}^  ordinance, 
and  particularly  you  receive  the  good  of  the  word:  Tlie  word 
preached  doth  not  profit,  not  being  mixed  with  faith,  Heb.  iv.  2. 
But  now,  when  it  is  mixed  with  faith,  and  receiving  of  Christ,  then 
the  word  preached  shall  profit,  and  you  shall  pick  out  some  spir- 
itual advantage  out  of  tliis  word,  and  that  word,  as  we  use  to  pici 
out  of  every  corner  of  the  shell  that  is  broken,  (as  of  a  walnut ) 
the  kernel  that  is  in  it;  so  will  you  be  in  case  to  pick  out  the  kir- 
nel  of  this  and  the  other  word  and  ordinance,  and  get  food  and 


508  THE     DUTY     OF     Pw  i:  C  E I  V  I  X  G     CHRIST. 

nourishment  to  jour  soul.  Out  of  the  same  rose  there  is  honey  to 
the  bee,  and  poison  to  the  spider;  so,  the  word  and  ordinance  that 
proves  the  savour  of  life  to  one,  proves  the  savour  of  death  to 
another. 

If  you  receive  Christ,  you  shall  receive  advantages  by  every 
providence  ;  Rom.  viii.  28,  "All  things  work  together  for  good  to 
them  that  love  God,  to  them  who  are  the  called  according  to  his 
purpose."  Merciful  providences  will  make  you  thankful,  and 
cross  providences  will  make  you  humble  ;  and  you  shall  have 
occasion  to  sing  of  mercy  and  judgment.  And  though  under  a 
temptation,  or  the  prevalence  of  unbelief,  you  may  come  to  say  in 
an  hour  of  distress,  All  these  things  are  against  you;  yet  you 
shall  find  all  moving  for  you,  and  that  he  hath  done  all  things 
well. 

If  you  receive  Christ,  you  receive  righteousness,  even  a  robe  of 
righteousness,  in  which  you  may  appear  boldly  before  the  tribunal 
of  infinite  justice,  and  before  tlie  tlirone  of  infinite  holiness,  with- 
out being  ashamed  or  afraid :  because  holiness  is  vindicated, 
justice  is  satisfied,  and  the  law  is  magnified,  by  the  active  and 
passive  righteousness  of  Christ,  which  shall  be  imputed  to  you: 
so  as  you  shall  be  in  case  to  say,  Surely  in  the  Lord  have  I  right- 
eousness. 

If  you  receive  Christ,  you  receive  strength  as  well  as  righteous- 
ness :  strength  to  enable  you  in  all  your  duties  ;  and  also  strength 
to  support  you  in  all  your  difficulties:  Surely  in  the  hord  have  I 
righteousness  and  strength.  Yea,  you  shall  be  able  to  do  all 
things  through  Christ  strengthening  you.  You  shall  be  strong  in 
the  Lord,  and  in  the  power  of  his  might :  and  strong  in  the  grace 
that  is  in  Christ  Jesus.  Let  this  be  an  argument  to  those  who  are 
by  nature  without  strength  to  receive  Christ  Jesus  the  Lord,  that 
they  may  be  strengthened  to  walk  in  him. 

If  you  receive  Christ,  you  shall  receive  supply  of  all  your  wants: 
■when  the  Lord  is  your  shepherd,  you  shall  not  want.  Psalm  xxiii.  1. 
You  shall  want  no  good  thing;  you  shall  receive  the  supply  of  all 
your  spiritual  wants  ;  out  of  Christ's  fullness,  you  shall  receive 
gi-ace  for  grace :  your  God  will  supply  all  your  needs,  according  to 
his  riches  in  glory  by  Christ:  Yea  3'ou  will  get  a  supply  of  all 
your  temporal  wants  and  losses;  you  receive  that  wliich  will  be 
abundantly  up-making  to  you,  in  all  your  losses.  Have  you  lost 
husband,  wife,  children,  or  any  dear  and  intimate  relation?  Well, 
this  may  be  very  afilicting,  but  Christ  can  well  compensate  all 
losses  of  that  kind  ;  for  he  is,  and  well  be  to  his  people,  better  than 


THE     DUTY     OF     RECEIVING     CHRIST,  509 

teti  tliousand  wives,  or  children,  or  familiar  concerns;  for  he  is  all 
in  all. 

And,  in  a  word,  in  your  receiving  Christ,  you  shall  receive  more 
than  eye  hath  seen,  or  ear  heard,  or  heart  conceived  here,  and  an 
immortal  crown  of  glory  hereafter.  Yea,  he  that  receiveth  Christ 
receiveth  God;  Matt.  x.  40,  "He  that  receiveth  me,  receiveth  him 
that  sent  me."  And  what  can  be  more  said  ?  He  is  an  heir  of 
God.  As  he  that  receiveth  a  tree,  gets  not  only  the  fruit,  but  all 
that  is  in  the  tree,  and  all  that  it  can  produce  to  himself;  so  ho 
that  gets  Christ,  gets  not  only  the  fi'uit  that  grows  upon  the  tree 
of  life,  but  all  that  is  in  the  tree  to  himself:  and,  since  God  is  in 
Christ;  he  that  receiveth  Christ,  receiveth  God.  A  man  may  eat 
of  the  fruit  of  a  tree,  and  yet  have  no  interest  in  the  tree :  even  so, 
many  eat  some  of  the  sweet  fruit  of  this  tree,  in  common  provi- 
dence and  grace:  but  he  that  receiveth  Christ  hath  interest  in  the 
tree  itself,  as  well  as  in  the  fruit;  yea,  here  the  believing  eater 
grows  into  the  tree,  being  a  branch  thereof;  "I  am  the  vine,  ye 
are  the  branches,"  John  xv.  5.  Yea,  he  hath  the  tree  of  life  planted 
in  his  heart;  Christ  dwells  in  their  hearts  by  faith,  Eph.  iii.  17. 
It  were  gross  to  ask,  how  Christ  in  heaven,  and  believers  on  earth, 
can  be  so  closely  united  ;  for  man  and  wife  are  one  flesh,  though  a 
thousand  miles  asunder;  much  more  Christ  and  the  believer 
one  spirit,  though  the  visible  heavens  intervene  betwixt  them. 
1  Cor.  vi.  17. 

The  fourth  motive  is.  Consider  what  3'-ou  receive  if  you  re- 
ceive not  Christ :  Why,  there  are  four  things  you  must  receive,  if 
you  receive  not  Christ :  you  must  receive  lusts,  for  your  laws ;  the 
devil,  for  your  master;  the  curse,  for  your  comfort;  and  hell,  for 
your  portion  and  reward. 

If  you  receive  not  Christ,  you  must  receive  lusts  fbr  your  laws : 
either  you  must  receive  Christ  or  Barabbas.  When  you  receive 
not  Christ,  you  receive  sin,  and  sin  shall  have  dominion  over  you, 
while  you  reject  the  Saviour,  who  saves  from  sin  :  and  what  for  a 
guest  is  sin,  which  you  receive  in  Christ's  room  ? — It  is  a  God- 
opposing  guest ;  for,  it  is  enmity  against  God. — It  is  a  God-pro- 
voking guest ;  for  it  exposes  you  to  his  fury. — It  is  a  soul  defiling 
guest ;  it  defiles  all  the  house  where  it  is  ;  nay,  makes  you  abomi- 
nable to  God. — It  is  a  most  expensive  guest;  it  will  cost  you  dear, 
even  the  loss  of  your  immortal  soul. 

If  you  receive  not  Christ,  yon  must  receive  the  devil  for  your 
master;  for  there  is  no  midst,  either  Christ  or  the  devil  must  be 
your  master:   and  wheu  yja  receive  such  a  guest  as  this,  in  the 


510  THE     DUTY     OF     RECEIVIXG     CHRIST. 

room  of  Christ,  do  you.  consider  what  for  a  guest,  a  dreadful  guest 
the  devil  is?  He  is  a  guest  that  will  blind  you  ;  for,  the  god  of 
this  world  doth  blind  the  minds  of  them  that  believe  nut. — He  is 
a  guest  that  will  harden  you  so,  as  you  shall  be  like  the  adamant, 
and  get  no  good  of  word  and  rod,  ordinances  or  providences. — He 
is  a  guest  that  will  deceive  you;  either  by  persuading  you  tliat 
you  have  received  Christ  already,  that  you  are  a  good  enough 
believer;  or  by  persuading  you  to  believe  untruths,  and  turn  you 
into  damnable  errors  to  believe  a  lie.  Whence  come  all  the  en'ors 
of  our  day,  but  from  the  devil,  who  is  a  liar  from  the  beginning? 
— He  is  a  guest  that  will  not  only  delude  you,  but  destroy  you, 
and  devour  you;  for,  He  goeth  about  as  a  roaring  lio;i,  se^kiu^ 
whom  he  may  devour.  And  as  now  he  is  your  tempter,  so  after- 
wards he  w  11  be  your  accuser. 

If  you  receive  not  Christ,  you  must  receive  the  curse  for  your 
comfort:  no  comfort  in  all  the  word  of  God  belongs  to  you  that  are 
rejecters  of  Christ,  but  only  the  curse  of  the  law  ;  Cursed  is  every 
one,  that  continueth  not  in  all  things  that  are  written  in  the  book 
of  the  law  to  do  them.  You  receive  more  and  more  of  this 
sentence  of  condemnation  ;  the  more  you  live  in  unbelief,  the  more 
doth  this  curse  take  place,  binding  you  over  to  more  and  more  of 
wrath;  He  that  believeth  not,  is  condemned  already;  and  the 
wrath  of  God  abideth  on  him.  You  are  under  the  wrath  of  God  : 
and,  oh  !  what  is  that  ?  The  wrath  of  a  king  is  as  the  roaring  of 
a  lion:  but,  oh!  what  is  the  wrath  of  God  like!  Surely,  the 
thunder  of  his  wrathful  power  none  can  understand.  Nebuchad- 
nezzar was  in  great  wrath  and  fury,  when  the  visage  of  his  coun- 
tenance changed  against  the  three  children  ;  and  he  commanded 
the  furnace  to  be  made  seven  times  hotter:  but,  oh!  what  is  the 
wrath  of  God  when  he  is  as  angry  as  Nebuchadnezzar  was ! 
And  truly  he  is  angry  with  the  wicked  every  day.     Therefore, 

If  you  receive  not  Christ,  you  must  receive  hell  for  your  por- 
tion ;  Mark  xvi.  16,  "  He  that  believeth  not,  shall  be  damned," 
Do  not  think  it  is  a  minister  only  that  says  it ;  it  is  the  word  of 
God  :  and  if  you  think  not  the  SAY  of  a  God,  the  word  of  a  God 
of  truth  enough,  he  hath  SWORN'  it,  as  well  as  said  it ;  you  have 
the  oath  of  God  interposed  in  the  matter ;  Heb.  iii.  18,  He  swears 
in  his  wrath,  that  you  shall  not  enter  into  his  rest:  And  to  whom 
does  he  thus  swear  in  his  wrath  ?  even  to  them  that  believe  not. 
And,  oh!  what  think  you  of  this  damnation  which  God  swears  you 
shall  receive,  if  you  receive  not  Christ?  It  will  be  damnation 
proportioned  to  the  means  you  have  enjoyed;  damnation  propor- 


THE     DUTY     OF     RECEIVING     CHRIST.  511 

tioiied  to  the  worth  of  the  blood  of  Christ,  which  you  have  tram- 
pled under  foot.  And,  0!  what  think  you  oftliat  debt  which  is  :is 
great  as  the  price  of  the  blood  of. Christ?  Will  you  ever  be  able 
to  pay  it?  No,  by  no  means  :  you  will  sink  under  it  forever.  It 
will  be  wrath  proportioned  to  the  greatness  of  that  salvation  which 
you  neglect.     See  Heb.  ii.  3 ;  and  chap.  x.  29,  30,  31. 

And  now,  what  do  you  think  of  ail  this,  that  I  have  been 
saying?  Is  there  no  weight  in  this  consideration,  namely,  whom 
you  are  called  to  receive  ;  and  how  the  most  part  of  the  world  are 
rejecting  Christ;  and  what  you  shall  receive  if  you  receive  Christ; 
and  what  you  must  receive  if  you  receive  not  Christ?  Do  you 
think  all  these  things  fancies,  or  realities?  If  the  devil  be  tempt- 
ting  you  to  think  they  are  but  fancies;  I  tell  you,  in  the  name  of 
the  great  God,  that  they  are  realities :  and  you  shall  find  them 
sadly  to  be  so  when  death's  cold  sweat  begins  to  break  upon  you ; 
when  your  eye-strings  begin  to  loose ;  and  the  union  between  the 
soul  and  body  begins  to  be  dissolved,  and  you  called  to  go  to  the 
tribunal  of  Go  I.  U  man,  then,  to-day,  while  it  is  called  to-day, 
harden  not  your  heart  as  in  the  provocation.  Do  you  know  ihat 
you  shall  hear  another  offer  of  Christ  a^aiii  ?  Nay,  all  the  world 
cannot  assure  you,  that  you  shall  have  another  Sabbath-day ;  nor 
certify  you  that  you  shall  have  a  to-morrow. 

I  think  there  is  as  much  weight  in  what  hath  been  said,  as 
may,  at  least,  engage  you,  when  you  go  home,  to  go  to  your 
knees,  and  cry,  "Lord,  what  a  sad  case  I  am  in  while  without 
Christ !  O  give  me  Christ,  or  else  I  die !  0  give  me  the  spirit  of 
faith,  that  I  may  receive  Christ!  for  I  perish  eternally  without 
Christ !" — May  the  Lord  himself  awaken  and  quicken  you.* 

*  This  edition  contains  only  three  out  of  thirteen  Sermons  on  this  text. 


THE    END. 


STEKEOTYPED    BY    S.    D.    WYETU,    AGT.,    NO.    209    PEAR    ST.,    PHILA. 


